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4^    J^rtnrptnn  Blifologtral  g>rmtnaru 


The  Synod  of  Dort  and  the  German  Reforme'l  "^ 

BY  THE   REV.   JAMES    I.    GOOD.    D.D. 

A  BOUT  a  year  ago  the  \vj^ 
■^     tion  called  to  an  old  b' 
of  the  17th  century,  entitle 
the  Ever  Memorable  ^^.J3 
found  a  yen,    '      '^     ..r.^  ?, 
Dor^ 


f  iblintjiern  lijniholim  (ErrbiiF  EttitierBnlk 

THE  CREEDS  OF  CHRISTENDOM, 


WITH 


A  HISTORY  AND  CRITICAL  NOTES. 


BY 


V 


PHILIP  SCHAFF,  D.D.,  LL.D., 

PROFESSOR   OF   BIBLICAL   LITERATURE   IN   THE   UNION   THEOLOGICAL   SEMINARY,  N.  Y, 


IN  THREE  VOLUMES. 


■'*':, 


Volume  III. 

EVANGELICAL  i^ROTESTANT  CREEDS,  WITH   TRANSLATIONS. 


NEW    YORK: 

HARPER  &    BROTHERS,  PUBLISHERS, 

FRANKLIN      SQUARE. 

1878. 


li  -. 


Entered  according  to  Act  of  Congress,  in  the  year  1 877,  by 

Harper    &    Brothers, 

In  the  Office  of  the  Librarian  of  Congress,  at  Washington. 


UTc 


THE  CREEDS 


OF  THE 


EYANGELICAL  PROTESTANT  CHURCHES. 


TABLE  OF  CONTENTS. 

(Vol.  III.) 


THE  CREEDS  OF  THE  EVANGELICAL  rUOTESTANT  CHURCHES. 


PART  FIKST. 

THE  CREEDS  OF  THE  EVANGELICAL  LUTHERAN  CHURCH. 

PA  OK 

Fiio-siniilo  of  tlio  Titlc-pugc  and  First  Page  of  Preface  of  the  'Book  of 

Concord' 1,2 

Tlllfi   AvKiSIUUKi    CONFESSIOX,  A.l).  1530 3 

liUTllKU's  (.\VTKC11ISM,  A.D.  1529 T4 

Tiu-^  FoiiMri,A  OF  Concord,  A.D.  15'7G 93 

TiiK  Saxox  Visitation  Autulks,  A.D.  1592 181 


PART  SECOND. 

THE  CREEDS  OF  THE  EVANGELICAL  REFORMED  CHURCHES. 

Fac-similo  of  the  Title-page  and  First  Page  of  Preface  of  the  First  Col- 
lection of  Hefornu'd  Creeds 193,  194 

Fac-simile  of  the  Titlc-pngo  and  First  PagP  of  Preface  of  the  llarmonj' 
of  Refonned  Creeds 195,196 

TllV:    iSlXTY-SKVKN    AUTUM.K.S    OF    irLUKTl    ZwiNOLl,  A.D.    1523   .       .       .    197 

Tiw:  Tkn  TiiKSKs  of  Bkunk,  A.D.  1628 208 

Tuio  FiKST  IIki.vetio  (ou  Skcond  Basi.e)  Confession,  A.D.  153G  .  211 
Note  on  the  Catkchismus  Genkveksis,  the  Consensus  Tioituini's.  anil 

/  the  Consensus  Gknevensis 2^^- 

TitE  Secono  IIklvktic  Confession,  A.D.  15GG 233 

The  ITeioiclheko  ok  Pat.atinate  Catechism,  A.D.  15G3  ....  307 

The  CfAi.LicAN  Confession,  A.D.  1559 356 

^H'^  iijci^^ic  Confession,  A.D.  15G1 383 


yJ  TABLI-:  OF  CONTENTS. 


PAQB 


The  FiKST  Scoxcu  Confession',  A.U.  1560 437 

The  Second  Scotch  Confession,  A.D.  1581 480 

The   Thiuty-nine   Articles   of  the   Church   of  England,  A.D. 

1503  AND  1571.     With  the  American  Revision,  1801  .     .  486 

The  Anglican  Catechism,  A.D.  1549,1662 517 

The  Lamheth  Articles,  A.D.  1595 523 

The  Tuish  Articles,  A.D.  1615 526 

TiiK  Arminian  Articles,  A.D.  1610 545 

The  Canons  of  the  Synod  of  Dort,  A.D.  1619 550 

Fac-simile  of  the  Title-page  and  First  Page  of  the  Westminster  Con- 
fession   598,  599 

The  Westminster  Confession  of  Faith,  A.D.  1647.     With  the 

American  Alterations COO 

Fac-siinile  of  tlie  Title-page  and  First  Page  of  the  Westminster  Larger 

Catechism 674,  675 

The  Westminster  Shorter  Catechism,  A.D.  1647 676 

PART  THIRD. 

MODERN  PROTESTANT  CREEDS. 

Congregational  Confessions  : 

1.  The  Savoy  Declaration,  A.D.  1658 707 

2.  The  Deci-aration  of  the  Congregational  Union  of  England 

AND  Wales,  A.D.  1833 730 

)3.  The  Declaration  of  the  Boston  National  Council,  A.D.  1865    .  734 
'  4.  The  Declaration  of  the  Oberlin  National  Council,  A.D.  1871.  737 
Hapti'lst  Confessions  : 

/  1.  The  Confession  of  1688  (the  Philadelphia  Confession)  ....  738 
.  2.  The  New  Hampshire  Confession,  A.D.  1833 742 

3.  The  Free-will  Baptist  Confession,  A.D.  1868 749 

Presbyterian  Confessions  : 

1.  Thk  Confession  of  the  Waldenses,  A.D.  1655 757 

2.  The    Confession    of   the    Cumberland   Presbyterian    Church 

(American),  A.D.  1829 771 

3.  The  Auburn  Decl.vration  (American),  A.D.  1837 777 

4.  The 'Confession  of  the  Free  Evangelical  Church  of  Geneva, 

A.D.  1848 781 

5.  The  Confession  of  the  Free  Italian  Church,  A.D.  1870.     .     .  787 
The  Confession  of  the  Society  of  Friends,  commonly  called 

Qi-THUtRS,  A.D.  1675 1   ;.  t 


TABLE  OF  CONTENTS,  yji 


I'AOK 


The  Easteii  Litany  of  the  Moravian  Chuecii,  A.D.  ]  V49  .     .     .  V99 

The  ]\[ethodist  Akticles  of  Religion,  A.D.  1784 SOT 

The    Refokmei)    Episcopal   Articles    of   Religion    (American), 

A.D.  1875 814 

The  Nine  Artici,ks  of  the  Evangelical  Alliance,  A.D.  1846    .  827 

Appendix:  An  EvAN<iELiCAL  Union  Catechism 831 


t 


i 


SYMBOLA   EVANGELICA. 

PARS  PRIMA: 

ECCLESIA   LUTHERANA. 


SYMBOLA    EYANGELICA. 

EVANGELICAL  SYMBOLS. 


PART    FIRST: 

PAGli 

SYMBOLA  ECCLESIiE  EVANGELIC^  LUTHERANS.     SYM- 
BOLS OF  THE  EVANGELICAL  LUTHERAN  CHURCH. 
L  CONFESSIO  AUGUSTANA.     THE  AUGSBURG  CONFESSION.     A.D. 

L')30.     Latin  and  Exglisii 3 

II.  DR.    M.\RTIN    LUTHER'S    KLEINER    KATECHISMUS.       LUTHER'S 

SMALL  CATECHISM.     A.D.  l.")2f).     German  and  English 74 

III.  FORMULA  CONCORDIiE.    EPITO^IE.   THE  FORMULA  OF  CONCORD. 

ERITOME.     A.D.  ir)7C  (l."i84).     Latin  and  English 9;; 

IV.  ARTICULI    VISITATORII.      THE   SAXON  VISITATION   ARTICLES. 

A.D.  1592.     Gkuman,  Latin,  and  English ISI 


[Fac-simile  of  the  title-page  of  the  editio  princeps  Latlna  of  tlie  Lutheran  Book  of  Concord.] 

C_^oncordia. 

PIA    ET   VNANIMI 

CONSENSV    REPETITA 

Confefsio  Fidei  &  docStrinae 
ELECTORVM,    PRINCIPVM, 

ET     ORDINVM      IMPERII, 

Atqj  eorundem  Theologorum,  qui 

Auguftanam  Confefsionem  am- 
ple6tuntur. 

CVI    EX    SACRA    SCRIPTVRA, 

V    N    I    C    A        I    1,    LA        V    E    R    I    T   A    T   I    S        NORMA        E    T 

regula,  quorundam  Articulorum,  qui  poft  Do6loris   Marti- 
ni  LvTHERi  felicem  ex  hac  vita  exitum,  in  con- 
trouerfiam  venerunt,  folida  accefsit 

Declaratio. 

C  O  M  M  V  N  I      C  O  N  S  I  L  I  O       E  T       M  A  N  - 

dato  eorundem  Electorum,  Principum  ac  Ordinum  Imperij,  & 

erudiendis  &  monendis  fubditis,  Ecclefijs  &  Scholis  fuis, 

ad  memoriam  pofteritatis  denuo  typis 

vulgata. 

L    I    P    S    I    ^, 


Anno      m.    d.    lxxxiiii. 

Cum  gratia  &  priuilegio  EIe6i:.  Sax. 


[Fiic-simile  of  first  page  of  Preface.] 


O   M   N    I    B  V  S 

ET    SINGVL  IS    HAS 

noftras  lefturis,  nos  qui  ijfdem  nomi- 
na  noftra  fubfcripfimus  Auguftanse 
Confeffioni    addi6ti   Eleftores,  Prin- 

cipes,  &  Sacri    Romani    Imperij,  in   Germania  ordines, 

pro  dignitate  &  gradu  cuiufq^,  noftra  fludia, 

amicitiam  ac  falutem  cum  offiicio  con- 

iundlam  deferimus  &  nun- 

ciamus. 

N  G  EN  S  DEI 
Opt.  Max.  benefici- 
um  eft,  quod  poftre- 
mis  temporibus,  &  in 
hac  mundi  fene£^^, 
pro  ineffabili  amore, 
dementia  ac  miferi- 
cordia  fua,  humano  generi  lucem  Eu- 
angelij  &  verbi  fui  (per  quod  folum  ve- 
ram  falutem  accipimus)  poft  tenebras 
illas  Papifticarum  fuperftitionum^  in 
Germania    chariffima    patria    noftra, 

A   2  '        puram 


CONFESSIO  AUGUSTANA. 
Thp:  Augsburg  Confession.     A.D.  1530. 

[The  Latin  text  is  from  the  cditio  princeps,  1531,  as  printed  iu  the  best  editions  of  the  '  Book  of  Con- 
cord,' and  especially  (with  all  the  various  readings)  in  the  Corpus  Reformatnrum,  ed.  Bindseil,  Vol.  XXVI. 
(1S5S),  pp.  263-3BC.  I  have  inserted  in  bracliets  the  most  important  additions  of  the  German  text,  and 
marked  in  foot-notes  the  chief  alterations  of  the  edition  of  1540.  The  English  translation  (in  the  style 
of  the  sixteenth  century)  was  prepared  (186S),  and  at  my  request  carefully  revised  for  this  work  (1S74), 
by  my  friend,  the  Rev.  Dr.  Cuakles  P.  Krautu,  Vice-Provost  of  the  University  of  Pennsylvania,  and  Pro- 
fessor of  Theology  in  the  Evangelical  Lutheran  Seminary,  Philadelphia.  First  English  translation  by 
Richard  Taverner,  London,  1530  ;  recent  translations,  more  or  less  complete,  by  S.  S.  Schmucker  (1834) ; 
E.  Hazelius  (1S41),  Ambrose  and  Socrates  Henkel  (1S51  and  1S54).    See  Vol.  I.  §  41,  pp.  225  sqq.] 


CONFESSIO    FlDj« 

ExMbita  Invicthsiriio  Imjpera- 
tori  Carolo  V.  Ocesa?'i  Augusta 
in  Comiciis  Augustce.  Aiuio 
MDXXX} 


Et  loquebar  de  testimoniis  tnis  in  conspectu  Re- 
gum,  et  uou  confundebar. — Psalm  cxix.  46. 


Pk^f.\tio  ad  C^sauem  Carolum  v. 

Invictissune  Imperator,  Cwsar  Auc/u.ite, 
Domine  cleinentissime.  Cum  V.  C.  M.  indi- 
xerit  conventum  Imperii  Augustce^  ut  delibe- 
retur  de  auxiliis  contra  Turcam,  atrocissl- 
n.um,  here  arium  atque  veterem  Christiani 
nominis  ac  i  jligionis  hosiem,  quomodo  illius 
scilicet  furori  et  conatibus  durabili  et  perpe- 
4wo  belli  cipparatu  resisti  jiossit ;  deinde  et 
de  dissensnonibus  in  causa  nostrce  sanctcc  re- 
(igionis  et  Christiancc  Jidvi,  et  ut  in  hnc  causa 
religionis  partitiui  opiniones  ac  sententice  inter 
sese  in  caritate,  lenitate  et  munsuettidine  mu- 
lua  audiantur  coram,  intelligantur  et  ponde- 
rentur,  tit  illis,  quce  utrinque  in  Scripturis 
'Siccus  iractata  aut  intellecta  sunt,  srpositis 
et  correctis,  res  ilUe  ad  unam  sitrtjilicem  veri- 
latem  et  Christianam  concordiam  componan- 
fur  et  re.ducantur ;  ut  de  ca'tero  a  nobis  una, 
sincera    et    vera   re/igio   colatur  et  servetur, 


Confession  of  Faith 

Presented  to  the  Invinc'ihle  Eni- 
j)eror  Charles  V.,  Ccesar  Augus- 
tus, at  the  Diet  of  Augsburg, 
Anno  Domini  MDXXX} 


I  will  speak  of  thy  testimonies  also  before  kirj 
and  will  not  be  ashamed Psai.m  cxix.  46. 


Prkface  to  the  Empekor  Charles  V. 

Most  Invincible  Emperor,  Cffisar  Augitstus, 
Most  Clement  Master :  Inasmuch  as  Your 
Imperial  Majesty  has  summoned  a  Conven- 
tion of  the  Empire  at  Augsburg,  to  deliberate 
in  regard  to  aid  against  the  Turk,  the  most 
atrocious,  the  hereditary,  and  ancient  enemy 
of  the  Christian  name  and  religion,  in  what 
way,  to  wit,  resistance  might  be  made  to  his 
rage  and  assaults,  by  protracted  and  perpetual 
preparation  for  war :  Because,  moreover,  of 
dissensions  in  the  matter  of  our  holy  religion 
and  Christian  faith,  and  in  order  that  in  this 
matter  of  religion  the  opinions  and  judgments 
of  diverse  parties  may  be  heard  in  each  other's 
presence,  may  be  understood  and  weighed 
among  one  another,  in  mutual  charity,  meek- 
ness, and  gentleness,  that  those  things  which 
in  the  writings  on  either  side  have  been 
handled  or  understood  amiss,  being  laid  aside 


'  The  title  of  the  German  edition  is  Confesmo  odder  Bekantmis  des  Glanhcns  etlichcr  Fursten  und  Slcdte: 
Uberantwort  Kaitserlicher  Majestet:  zu  Augspurg,  Anno  M.D.XXX. 


SYMBOLA  EVANGELICA. 


ut,  quemadmodum  sub  nno  Christo  siimus  et 
militamus:  ita  in  una  etiani  Ecclesia  Chri- 
stiana, in  unitate  et  concordia  vivere  ]>ossi- 
vius  ;  Ciimque  nos  infra  scrijiti  Elector  et  Prin- 
cipes,  cum  nliis,  qui  nobis  conjuncti  sunt,  pe- 
rinde  ul  alii  Electores  et  Principes  et  Status 
ad  prcrfata  Comitia  evocati  siitius,  ut  Cce- 
sareo  mandato  obedienter  obsequeremur,  ma- 
ture venirnus  Augustam ;  et,  quod  citra  jac- 
tantiam  dictum  volumus,  inter  primos  affui- 
mvs. 


Cum  igitur  V.  C  M.  Electoribus,  Princ'ipi- 
bus  et  aliis  Statibus  Imjierii  etiam  hie  Au- 
gusta sub  ipsa  initia  horuvi  Comitiorum  inter 
carter  a  proponi  fecerit,  qtiod  singidi  Stattis 
Imperii  vigore  C<esarei  edicti  suam  oplnlo- 
neiii  et  sententiam  in  (iermanica  et  Latina 
lingua  proponere  debeant  atque  offerre ;  et 
habit  a  deliberatione  proxima  feria  quarto, 
rursuni  resjwnsum  est  V.  C.  M.  nos  proxima 
feria  sexta  articulos  nostrce  Confessionis  pro 
nostra  parte  oblaturos  esse  : 

Ideout  V.C.M.  voluntali  obsequamur,offeri- 
mus  in  hac  religionis  causa  nostrorum  C'onciona- 
torum  et  nostrum  Confessionem,  cujusmodi  doc- 
trinam  ex  Scrl/ituris  Sanctis  et  puro  verba 
Dei  hactenus  illi  in  nostris  terris,  ducatibus, 
ditionibus  et  urbibus  tradiderint,  ac  in  Eccle- 
siis  tractaverint.  Quod  si  et  cceteri  Electores, 
Principes  ac  Status  Imjierii,  similibus  scri- 
ptis,  Eatinis  scilicet  et  Gervianicis,  juxta 
pr(edictam  C'(Psaream  projiositionern,  sua.i  o/>i- 
niones  in  hac  causa  rehgionis  produxerint :  hie 
nos  coram  V.  C.  M.  tanquam  Domino  nostra 
clementissimo  paratos  offerimus,  nos  cum  pr<e- 
fatis  Priniipibus  et  amicis  nostris  de  tolle- 
rnbilibus  modis  ac  viis  amice  conferre,  vt, 
quantum  honeste  Jieri  potest,  conveniamus,  et 


and  corrected,  these  tilings  may  be  harmo- 
nized and  brought  back  to  the  one  simple 
truth  and  Christian  concord ;  so  that  here- 
after the  one  unfeigned  and  true  religion  may 
be  embraced  and  preserved  by  us,  so  that  as 
we  are  subjects  and  soldiers  of  the  one  Christ, 
so  also,  in  unity  and  concord,  we  may  live  in 
the  one  Christian  Church  :  And  inasmuch  as 
we,  the  Elector  and  Princes,  whose  names  are 
subscribed,  together  with  others  who  are  con- 
joined with  us,  in  common  with  other  Electors, 
and  Princes,  and  States,  have  been  called  to  the 
aforenamed  Diet,— we  have, in  order  to  render 
most  humble  obedience  to  the  Imperial  Man- 
date, come  early  to  Augsburg,  and,  with  no 
desire  to  boast,  would  state  that  we  were  among 
the  very  first  to  be  present. 

When,  therefore.  Your  Imperial  Majesty, 
among  other  things,  has  also  at  Augsburg, 
at  the  very  beginning  of  these  sessions, 
caused  the  proposition  to  be  made  to  the 
Princes  and  States  of  the  Empire,  that  each 
of  the  States  of  the  Empire,  in  virtue  of  the 
Imperial  Edict,  should  propose  and  offer  in  the 
German  and  in  the  Latin  language  its  oj)in- 
ion  and  decision ;  after  discussion  on  AVednes- 
day  we  replied  to  Your  Imperial  Majesty, 
that  on  the  following  Friday  we  would  offer 
on  our  part  the  Articles  of  our  Confession  :         > 

Wherefore,  in  order  that  we  may  do  honi-  f 
age  to  the  will  of  Your  Imperial  Majesty,  w  e 
now  offer  in  the  matter  of  religion  the  Con- 
fession of  our  preachers  and  of  ourselves,  tlie 
doctrine  of  which,  derived  from  the  Holy 
Scriptures  and  'pure  Word  of  God,  they  lunc 
to  this  time  set  forth  in  our  lands,  dukedoms, 
domains,  and  cities,  and  have  taught  in  the 
churches.  If  the  other  Electors,  Princes,  and 
States  of  the  Empire,  should  in  similar  writ- 
ings, to  wit,  in  Latin  and  German,  according  to 
the  aforementioned  Imperial  proposition,  pro- 
duce their  opinions  in  this  matter  of  religion  : 
we  here,  in  the  presence  of  Your  Imperial  Maj- 
esty, our  most  Clement  Lord,  offer  ourselves,  'A 
prepared,  in  conjunction  with  the  Princes  anu 


THE  AUGSBURG  CONFESSION. 


re  inter  nos  partes  citra  odiosam  contentio- 
nem  pacijice  agitata,  Deo  dante,  dissensio 
diriinatur,  et  ad  unam  veram  concordem  reli- 
gionem  reducatur ;  sicut  omnes  sub  uno  Chri- 
sto  sumus  et  militamus  et  unum  Christum  con- 
Jiteri  debemus,  juxta  tenorem  edicti  V.  C  M. 
tt  ovinia  ad  veritatem  Dei  perducantur,  id 
quod  ardentissimis  votis  a  Deo  petinms. 


Si  autem,  quod  ad  cceteros  Electores,  Prin- 
cipes  et  Status,  ut  partem  alteram,  attinet, 
ha.c  tractatio  causcc  religionis,  eo  modo,  quo 
V.  C.  M.  agendam  et  tractandam  sapienter 
,  duxit,  scilicet  cum  tali  mutua  prcesentatione 
scriptorum  ac  sedata  collatione  inter  nos 
nan  processerit,  nee  aliquo  fructu  facta  fue- 
rit :  nos  quidem  testatum  dare  relinquimus, 
hie  nihil  nos,  quod  ad  Christianam  concor- 
diam  (quce  cum  Deo  et  bona  conscientia  Jieri 
possi/)  conciliandam  conducere  queat,  ullo 
modo  detrectare ;  quemadmodum  et  V.  CM. 
deinde  et  cceteri  Electores  et  Status  Imperii 
et  omnes,  quicunque  sincere  religionis  amore 
nr  studio  tenentur,  quiczinque  hanc  causam 
(equo  animo  audituri  sunt,  ex  hac  nostra  et 
nostrorum  Confessione  hoc  clementer  cogno.srere 
et  intelligere  dignabuntur. 

Cum  etiam  T'.  C.  M.  Electoribus,  Principi- 
bus  et  reliquis  Statibns  Imperii  non  una 
vice,  sed  scepe  clementer  signijicaverit,  et  in 
Comitiis  Spirensibus,  quoe  anno  Domini  etc. 
XXVI.  habita  sunt,  ex  data  et  prcescripta 
forma  vestrcB  Casarece  instructionis  et  co- 
j  missionis  recitari  et  publice  pmlegi  fecerit  : 
Vestram  M.  in  hoc  negocio  religionis  ex  causis 
certis,  quce  V,  M.  nomine  allegatce  sunt,  non 
velle  quicquam  determinare,  nee  concludere 
posse,  sed  apud  Pontijicem  Romanum  pro 
officio  V.  C.  M.  diligenter  daturam  operani 
de  covgrc'jando  Concilio  general!.      Quemad- 


our  friends  alieady  designated,  to  compare 
views  in  a  l<indly  manner  in  regard  to  mode 
and  ways  which  may  be  available,  so  that,  as 
far  as  may  honorably  be  done,  we  may  agree, 
and  the  matter  between  ns  of  both  parts  being 
peacefully  discussed,  with  no  hateful  conten- 
tion, by  God's  help  the  dissension  may  be  re- 
moved, and  brought  back  to  one  true  accordant 
religion  (as  we  are  all  subjects  and  soldiers  un- 
der one  Christ,  so  also  we  ought  to  confess  one 
Christ,  in  accordance  with  the  tenor  of  the  de- 
cree of  Your  Imp.M.),  and  all  things  should 
be  brought  back  to  the  truth  of  God,  which  with 
most  fen-ent  prayers  we  beseech  God  to  grant. 

But  if,  as  regards  the  rest  of  the  Electors, 
Princes,  and  States,  thoae  of  the  other  party, 
this  treatment  of  the  matter  of  religion,  in  tiie 
manner  in  which  Your  I.  M.  has  wisely  thought 
fit  it  should  be  conducted  and  treated,  to  wit, 
with  such  a  mutual  presentation  of  writings 
and  calm  conference  between  us,  should  not 
go  on,  nor  be  attended  by  any  result ;  yet  shall 
we  leave  a  clear  testimony  that  in  no  manner 
do  we  evade  any  thing  which  can  tend  to  pro- 
mote Christian  concord  (any  thing  which  God 
and  a  good  conscience  allow);  and  this  Your 
I.  M.  and  the  other  Electors  and  States  of  the 
Empire,  and  all  who  are  moved  by  a  sincere 
love  of  religion,  and  concern  for  it,  all  who  are 
willing  to  give  an  equitable  hearing  in  this  mat- 
ter, will  kindly  gather  and  understand  from 
the  Confession  of  ourselves  and  of  ours. 

Since,  moreover,  Your  I.  M.  has  not  once 
only,  but  repeatedly  signified  to  the  Electors, 
Princes,  and  other  States  of  the  Empire ;  and 
at  the  Diet  of  Spires,  which  was  held  in  the 
year  of  our  Lord  1 520,  caused  to  be  recited  and 
publicly  proclaimed,  in  accordance  with  the 
form  of  Your  Imperial  instruction  and  com- 
mission given  and  pi'escribed :  That  Your  I.  M. 
in  this  matter  of  religion  for  certain  reasons, 
stated  in  the  name  of  Your  Majesty,  was  not 
willing  to  determine,  nor  was  able  to  conclude 
touching  any  thing,  but  that  Your  I.  M.  would 
diligently  endeavor  to  have  the  Roman  Pontiff", 


0 


SYMBOLA  EVANGELICA. 


modum  idem  lathis  expositum  est  ante  annum 
in  publico  proximo  conventu,  qui  Sjnrce  con- 
gregatus  fuit.  Ubi  V.  C.  M.  per  Doininum 
Ferdinandum,  lioheviicc  et  Ungariic  Regem, 
amicum  et  Doininum  clementem  nostrum,  de- 
inde  per  Oratorem  et  Comissarios  Ccesareos, 
hac  inter  ccvtera  proponi  fecit,  quod  V.  CM. 
intellexisset  et  expendisset  Locum  Tenentis 
V.  C.  M.  in  Imperio  et  Prcesidentis  et  Con- 
siliariorum  in  liegimine  et  Legatorum  ah  aliis 
Statibus,  qui  Ratisbomv  convenerant,  delibe- 
rationem  de  Concilia  coiigregando,  et  quod 
judicaret  etiam  V.  C  M.  utile  esse,  ut  con- 
gregaretur  Concilium,  et  quia  causce,  quiz 
turn  tractabantur  inter  V.  C.  M.  et  Romanum 
Pontijicem,  vicinve  cssent  concordice  et  Chri- 
stiante  reconciliationi,  non  dubitaret  V.  C.  M. 
quin  Romanum  Pontifex  adduci  posset  ad 
habendum  generale  Concilium:  idea  signifi- 
cabat  se  V.  C.  M.  operam  daturam,  ut  prce- 
J'atus  Pontifex  Maximus  una  cum  V.  C  M. 
tale  generale  Concilium  prima  quoque  tempore 
emissis  Uteris  publicandum  congregare  con- 
sentiret. 


In  eventum  ergo  talem,  quod  in  cattsa  re- 
ligionis  dissensiones  inter  nos  et  partes  amice 
et  in  caritate  non  fuerint  composite,  tunc 
coram  V.  C.  M.  hie  in  omni  obedientia  nos 
offerimus,  ex  sujteraburtdanti  comparituros  et 
causam  dicturos  in  tali  generali,  libera  et 
Christiana  Concilia,  de  quo  congregnndo  in 
omnibus  Comitiis  Imperialibus,  qtue  quidem 
annis  Imperii  V.  C.  M.  habitu  sunt,  per  Elec- 
tores,  Principes  et  reliquos  Status  Imperii 
semper  concorditer  actum  et  congruentibus  siif- 
fragiis  conclusum  est.  Ad  cujus  etiam  gene- 
ralis  Concilii  conventum,  simul  el  ad  V.  C.  M. 
in  hac  lange  maxima  et  gravissiyna  causa  jam 
ante  etiam  debito  vioda  et  in  forma  juris  pro- 
vocavimus  et  appellavimus.  Cui  appelUitioni 
ad  V.  C.  M.  simul  et  Concilium  adhuc  adhe- 
remus,  neque  earn  per  hunc  vel  alium  tractatum 


in  accordance  with  his  office,  to  assemble  a 
General  Council ;  as  also  the  same  matter  was 
more  amply  set  forth  a  3'ear  ago  in  the  last 
public  Convention,  which  was  held  at  Spires, 
where  through  His  Highness  Ferdinand,  King 
of  Bohemia  and  Hungary,  our  friend  and  clem- 
ent Lord,  afterward  through  the  Orator  and  the 
Imjjerial  Commissioners,  Your  I.  M.,  among 
other  pi'opositions,  caused  these  to  be  made : 
that  Your  I.  M.  had  known  and  pondered  the 
resolution  to  convene  a  Council,  formed  by  the 
Kepresentatives  of  Your  I.  M.  in  the  Empire, 
and  by  the  Imperial  President  and  Counselors, 
and  by  the  Legates  of  other  States  convened 
at  Ratisbon,  and  this  Your  I.  M.  also  judged 
that  it  would  be  useful  to  assemble  a  Council ; 
and  because  the  matters  which  were  to  be  ad^ 
justed  at  this  time  between  Your  I.  M.  and  the 
Roman  Pontiff  were  approaching  agreement 
and  Christian  reconciliation,  Y^'our  I.  M.  did 
not  doubt  that,  but  that  the  Pope  could  be  in- 
duced to  summon  a  General  Council:  Where- 
fore Your  I.  M.  signified  that  Your  I.  M.  would 
endeavor  to  bring  it  to  pass  that  the  Chief  Pon- 
tiff, together  with  Your  I.  M.,  would  consent 
at  the  earliest  opportunity  to  issue  letters  for 
the  convening  of  such  a  General  Council. 

In  the  event,  therefore,  that  in  this  matter 
of  religion  the  differences  between  us  and  the 
other  party  should  not  be  settled  in  fiiendship 
and  love,  we  here  present  ourselves  before 
Your  I.  M.  in  all  obedience,  as  we  have  done 
before,  ready  to  appear  and  to  defend  our 
cause  in  such  a  general,  free,  and  Christian 
Council,  concerning  the  convening  of  which 
there  has  been  concordant  action  and  a  de- 
termination by  agreeing  votes  on  the  part  of 
the  Electors,  Princes,  and  the  other  States  of 
the  Empire,  in  all  the  Imperial  Diets  which 
have  been  held  in  the  reign  of  Your  I.  M. 
To  this  Convention  of  a  General  Council,  as 
also  to  Your  I.  M.,  we  have  in  the  due  method 
and  legal  form  before  made  our  protestation 
and  appeal  in  this  greatest  and  gravest  of 
matters.    To  which  appeal  both  to  Your  I.  M. 


THE  AUGSBURG  CONFESSION. 


C?iz5i  causa  inter  nos  et  paries  juxta  tenorem 
Ccesarece  proximcc  citationls  amice  in  caritate 
composita,  seclata,  et  ad  Christianam  con- 
cordiam  reducta  fuerit^  deserere  intendimus 
aut  possiwius ;  de  quo  hie  etiam  solenniter  et 
puhlice  protestamur. 


Paes  I. 

AETICULI   FIDEI   Pll.ECIPUI.' 
Akt.  I. — De  Deo. 

EcclesicB  magno  consensu  [ein- 
trdchtlglicJi]  apud  nos  docent^  De- 
cretum  NiccencB  Synodi,  de  imi- 
tate essenticB  divincB  et  de  trihus 
personis,  verum  et  sine  ulla  du- 
hitatione  credendiim  esse.  Vi- 
delicet, quod  sit  una  essentia 
divina,  qiKE  et  a])j)ellatur  et 
est  Deus,  ceternus,  iricorporeus 
invpartibilis  \ohne  Stuclc\,  im- 
mensa  potentia,  sapientia,  honi- 
tate,  creator  et  conservator  om- 
niiLin  rermn,  visihilium  et  in- 
xisibilium;  et  tarn  en  tres  sint 
perso7ice,  ejusdem  essentice  et  po- 
tenticBy  et  coceternce,  Pater,  Filius 
et  Spiritus  Sanctus.  Et  nomine 
personm  uticntur  ea  signijica- 
tione,  qua  usi  siint  in  hac  causa 
Scriptores  Ecclesiastici  [die  Vd- 
terl,  ut  signijicet  non  partem  aut 
qitalitatem  iji  alio,  sed  quod  pro- 
p>rie  suhsistit. 


and  a  Council  we  still  adhere ;  nor  do  we  in- 
tend, nor  would  it  be  possible  for  us  to  forsake 
it  by  this  or  any  other  document,  unless  the 
matter  between  us  and  the  other  party  should, 
in  accordance  with  the  tenor  of  the  latest 
Imperial  citation,  be  adjusted,  settled,  and 
brought  to  Christian  concord,  in  friendshiii 
and  love;  concerning  Avhich  ajipeal  Ave  here 
also  make  our  solemn  and  public  protest. 


Part  Fiest. 

chief  aeticles  of  faith. 

Art.  l.—Of  God. 

The  chnrclies,  with  common  con- 
sent among  ns,  do  teach  that  the 
decree  of  the  Nicene'  Synod  con- 
cerning the  imity  of  the  divine  es- 
sence and  of  the  three  persons  is 
true,  and  without  doubt  to  be  be- 
Heved :  to  wit,  that  there  is  one  di- 
vine essence  which  is  called  and  is 
God,  eternal,  without  body,  indivisi- 
ble [without  part],  of  infinite  pow- 
er, wisdom,  goodness,  the  Creator 
and  Preserver  of  all  things,  visible 
and  invisible;  and  that  yet  there 
are  three  persons  of  the  same  es- 
sence and  power,  who  also  are  co- 
eternal,  the  Father,  the  Son,  and 
the  Holy  Ghost.  And  they  use  the 
name  of  person  in  that  significa- 
tion in  which  the  ecclesiastical 
writers  [the  fathers]  have  used  it 
in  this  canse,  to  signify,  not  a  part 
or  quality  in  another,  but  that  wliich 
properly  subsists. 


YoL.  III.— B 


'  Germ.  ed. :  Artikel  des  Glaubens  und  der  Lehre. 


SYMBOLA  EVANGELICA. 


Damnant  omnes  hcEveses,  con- 
tra hunc  articulum  €X07'tas,  iit 
Manichceos,  qui  duo  princijna  po- 
nehajit,  Bonum  et  Malum,  item 
Valentinianos,  Arianos,  Euno- 
mianos,  Mahometistas  et  omnes 
horum  similes.  Damnant  et  Sa- 
mosatenos,  veteres  et  neotericos^ 
qui,  cum  taciturn  uiiam  perso- 
nam esse  contendant,  de  Verho 
et  de  Spiritu  Sancto  astute  et 
impie  rhetoricantur,  quod  non 
sint  personam  distlnctce,  sed  quod 
Yerhum  significet  verhum  vocale, 
et  Spiritus  m,otum-in  rebus  crea- 
tum  \cjescliaffene  Hegunrj  in.  Cre- 
aturen^. 

Akt.  II. — iJe  Peccato  Ori<j'inis. 

Item  docent,  quod  post  lapsum 
Adce  omnes  homines,  secundum 
naticram  p)rop)afjati,  nascantur 
cum  p>eccato,  hoc  est,  sine  metu 
Dei,  sine  fiducia  erga  Deum,  et 
cum  concupisce7itia ,'  quodque  hie 
morbus,  seu  vitium  originis  vere 
sit  peccatum,  damnans  et  afferens 
nunc  quoque  ceternam  mortem  his, 
qui  non  renascuntur  per  Baptis- 
mum.  et  Spiritum  Sanctum} 

Damnant  Pelagianos  et  alios, 
qui  vitium  originis  negant  esse 
peccatum,  et,  lU  extenxient  glo- 
riam  mcriti  et  beneficiorum  Chri- 


Tlie}'  condemn  all  heresies  which 
have  sprung  up  against  this  Article, 
as  the  Manichees,  who  set  down  two 
principles,  good  and  evil;  in  the 
same  manner  the  Valentinians, 
Arians,  Eunomians,  Mohammedans, 
and  all  such  like.  They  condemn 
also  the  Samosatenes,  old  and  new  ;^ 
who,  when  they  earnestly  contend 
that  there  is  but  one  person,  do 
craftily  and  wickedly  trifle,  after 
the  manner  of  rhetoricians,  about 
the  Word  and  Holy  G]iost,that  they 
are  not  distinct  persons,  but  that 
the  Word  signifieth  a  vocal  word, 
and  the  Spirit  a  motion  created  in 
things. 

Art.  II.  —  Of  Original  Si7L 

Also  they  teach  that,  after  Adam's 
fall,  all  men  begotten  after  the  com- 
mon course  of  nature  are  born  with 
sin  ;  that  is,  without  the  fear  of  God, 
without  trust  in  him,  and  with  flesh- 
ly appetite;  and  that  this  disease, 
or  original  fault,  is  truly  sin,  con- 
demning and  bringing  eternal  death 
now  also  upon  all  that  are  not  born 
again  by  baptism  and  the  Holy 
Spirit. 

They  condemn  the  Pelagians,  and 
others,  who  deny  this  original  fault 
to  be  sin  indeed ;  and  who,  so  as  to 
lessen  the  glory  of  the  merits  and 


'  The  Antitrinitarian  Anabaptists,  Dcnk,  Ilctzer,  etc.,  but  not  Servede  and  the  Socinians, 
who  appeared  after  ir>30.     See  ZiJcklcv,  Die  Augsb.  Covf.  p.  137. 
'  Much  enh\rgcd  in  the  edition  of  1 540. 


THE  AUGSBURG  CONFESSION. 


9 


sti,  disjputant  hominem  j)'>"oprii8 
mribus  rationis  coram  Deo  justi- 
ficari  jposse} 

AuT.  III. — De  Filio  Dei. 

Item  docent,  quod  Yerbum,  hoc 
est,  Filius  JDei,  assumpserit  Im- 
manarn  naturam  in  utero  heatm 
Marice  virginis,  ut  sint  duce  oia- 
iura.',  divina  et  humana,  in  imi- 
tate personal  inseparahiliter  con- 
junctoi,  itmis  Christies,  vere  Deus 
et  vere  homo,  natus  ex  virgine 
Maria,  vere  passus,  criicifixus, 
mortuus  et  sepidtus,  ut  reconcili- 
aret  noJns  Patrem,  et  hostia  esset 
noil  tantxim  pro  cidpa  originis, 
sed  etiani pro  omnibus  actualibus 
hominum  peccatis. 

Idem  descendit  ad  Inferos,  et 
vere  resurrexit  tertia  die,  deinde 
ascendit  ad  coelos,  ut  sedeat  ad 
dexter  am  Patris,  et  perpetuo  re- 
gnet  et  dominetur  omnibus  crea- 
turis,  sanctificet  credentes  in  ip- 
sum,  misso  in  corda  eorum  Spi- 
ritu  Sancto,  qui  regat  [heilige, 
reinige,  stiirJce'],  consoletur  ac  vi- 
vificet  eos,  ac  defendat  adversus 
didbolum  et  vim  peccati. 


Idem  Christus  palam  est  redi- 


benefits  of  Christ,  argue  that  a  man 
may,  by  the  strength  of  his  own 
reason,  be  justified  before  God. 

Art.  Wl.  —  Ofthe  Son  of  God. 

Also  they  teach  that  the  "Word, 
that  is,  the  Son  of  God,  took  unto 
him  man's  nature  in  the  womb  of 
the  blessed  Virgin  Mary,  so  that 
there  are  two  natures,  the  divine 
and  the  human,  inseparably  joined 
together  in  unity  of  person ;  one 
Christ,  true  God  and  true  man :  who 
was  born  of  the  Yirgin  Mary,  truly 
suffered,  Avas  crucified^  dead,  and 
buried,  tliat  he  might  reconcile  the 
Father  unto  us,  and  might  be  a  sac- 
rifice, not  only  for  original  guilt, 
but  also  for  all  actual  sins  of  men. 

The  same  also  descended  into 
hell,  and  truly  rose  again  the  third 
day.  Afterward  he  ascended  into 
the  heavens,  that  he  might  sit  at 
the  right  hand  of  the  Father ;  and 
reign  forever,  and  have  dominion 
over  all  creatures;  might  sanctify 
those  that  believe  in  him,  b}'  send- 
ing the  Holy  Spirit  into  their  hearts, 
who  shall  rule  [sanctify,  purify, 
strengthen],  comfort,  and  quicken 
them,  and  shall  defend  them  against 
the  devil,  and  the  power  of  sin. 

The    same  Christ    shall   opeul}' 


'  The  edition  of  1540  changes  this  sentence  as  follows  :  Damnant  Pelngianos,  qui  negant 
peccatum  originis,  et  sentiunt  defectus  illos  seu  concupiscentiam  esse  res  indifferentes  seu  j>ce- 
nas  tantum,  nee  esse  res  sua  natura  dmnnatas,  et  somniant  hominem  Icgi  Dei  satisfacere  jiosse, 
et  propter  hanc  propriam  obedientiam  coram  Deo  justum  pronunciari. 


10 


SYMBOLA  EVANGELICA. 


turns,  ut  judicet  vivos  et  iiior- 
tuos,  etc.,  juxta  Symholum  Apo- 
stolorum. 


Art.  IV. — De  Justijicatione. 

Item  docent,  quod  homines  nan 
j)Ossi?it  jtcstijicm'i  [  Vergehung 
der  SUnde  imd  Gerechtigheit  er- 
lange7i\  coram  Deo  propriis  viri- 
bus,  mei'itis  aut  operihus,  sed 
gratis  [aus  Gnadeii\  justificentur 
propter  Christum  jper  fidem,  cum 
credunt  se  in  groAiain  recipi,  et 
j)eccata  remitti projpter  Christum, 
qui  sua  morte  pro  nostris  jpec- 
catis  satisfecit.  Ilanc  fidem  im- 
j>utat  Deus  pro  justicia  coram 
ipso.     Horn.  III.  et  IV.^ 

Art.  V. — De  Ministerio  Ecclesiastico. 

Ut  hanc  fidem  consequamur, 
institutum  est  ministerium  do- 
cendi  Evangelii  et  porrigendi 
Sacramenta. 

Ham  per  verhum  et  Sacra- 
menta, tanquain  per  instrwinenta, 
donatur  Spirit  us  Sanctus,  qui 
fidem  efficit,  iihi  et  quando  vi- 
sum est  Deo,  in  iis,  qui  audimit 
Evangelium.,  scilicet,  quod  Deus 
nan  propter  nostra  merita,  sed 
propter  Christum  justified  hos, 
qui  credunt,  se  propter  Christum 
in  gratiam  recipi. 

Damnant  Anabaptistas  et  alios, 


come  again,  to  judge  the  quick  aud 
tlie  dead,  according  as  the  Apos- 
tles' Creed  declareth  these  and 
other  things. 

Art.  IV. — Of  .Ttistificatton. 

Also  they  teach  that  men  can  not 
be  justified  [obtain  forgiveness  of 
sins  and  righteousness]  before  God 
by  their  own  powers,  merits,  or 
works ;  but  are  justified  freely  [of 
grace]  for  Christ's  sake  through 
faith,  when  they  believe  that  they 
are  received  into  favor,  and  their 
sins  forgiven  for  Christ's  sake,  who 
by  his  death  hath  satisfied  for  our 
sins.  This  faith  doth  God  impute 
for  righteousness  before  him.  Kom. 
iii.  and  iv. 

Art.  V.  —  Of  the  Ministry  of  the  Church. 

For  the  obtaining  of  this  faith, 
the  ministiy  of  teaching  the  Gos- 
pel and  administering  the  Sacra- 
ments was  instituted. 

For  by  the  Word  and  Sacra- 
ments, as  by  instruments,  the  Holy 
Spirit  is  given  :  who  worketh  faith, 
where  and  when  it  pleaseth  God, 
in  tliose  that  hear  the  Gospel,  to 
wit,  tliat  God,  not  for  our  merit's 
sake,  but  for  Christ's  sake,  doth 
justify  those  who  believe  that  they 
for  Christ's  sake  are  received  into 
favor. 

They  condemn  the  Anabaptists 


'  Much  enlarged  in  the  edition  of  1540. 


THE  AUGSBURG  CONFESSION. 


11 


qui  sentiunt,  Sjpiritum  Sanctum 
Gontingere  sine  verho  externo  ho- 
minibus  per  ijpsoruin  prepara- 
tiones  et  opera? 

Art.  VI. — De  Nova  Ohedientia. 

Item  docent,  quod  fides  ilia 
deheat  honos  fructus  parere^  et 
quod  oporteat  bona  opera^  man- 
data  a  Deo,  facere,  propter  vo- 
luntatein  Dei,  non  ut  confid'a- 
mus,  jt}6r  ea  oj)era  jiistificatio- 
nem  coram  Deo  mereri. 

Nam  remissio  peccatorum  et 
justlficatlo  fide  ap)prehenditur, 
sicut  testatur  et  vox  Christi 
(Luc.  xvii.  10) :  Cu7n  feceritis  hcBC 
omnia,  dicite,  servi  inutiles  sit- 
on  us. 

Idem  docent  et  veteres  Scrl- 
ptores  Ecclesiastici.  Ambrosius 
enim  inquit :  Hoc  constitutum 
est  a  Deo,  nt  qui  credit  in  Chri- 
stum, salvus  sit,  sine  opere,  sola 
fide,  gratis  accipiens  remissio- 
nem  jx^cccito^nim. 

Art.  VII. — De  Ecclesia. 

Item  docent,  quod  una  Sancta 
Ecclesia  ])ep)etuo  mansura  sit. 
Est  autem  Ecclesia  cojigregatio 
8anctorum  [  Yersammlung  alter 
Glaubigeii\^  in  qua  Evangelium 


and  otherSji  who  imagine  that  tlie 
Holy  Spirit  is  given  to  men  with- 
out the  outward  word,  through  their 
own  preparations  and  works. 

Art.  Yl.  —  Of  Neio  Obedience. 

Also  they  teach  that  this  faith 
should  bring  forth  good  fruits,  and 
that  men  ought  to  do  the  good  works 
commanded  of  God,  because  it  is 
God's  will,  and  not  on  any  confi- 
dence of  meriting  justification  be- 
fore God  by  their  works. 

For  remission  of  sins  and  justi- 
fication is  apprehended  by  faith,  as 
also  the  voice  of  Christ  witnesseth : 
'When  ye  have  done  all  these 
things,  say,  We  are  unprofitable 
servants.' 

The  same  also  do  the  ancient 
writers  of  the  Church  teach;  for 
Ambrose  saith  :  '  This  is  ordained 
of  God,  that  he  that  believeth  in 
Christ  shall  be  saved,  without 
works,  by  faith  alone,  freely  receiv- 
ing remission  of  sins.' 

Art.  Yll.—Ofthe  Church. 

Also  they  teach  that  one  holy 
Church  is  to  continue  forever. 
But  the  Church  is  the  cono-recra- 
tion  of  saints  [the  assembly  of  all 
believers],  in  which  the  Gospel  is 


*  The  Roman  theologians,  who  teach  that  men  receive  the  Holy  Ghost  through  the  Sacra- 
ments ex  opere  operato.     Apol.,  German  text,  p.  71,  Rechenb.  edition. 
^  This  Article  is  also  much  enlarged  in  the  edition  of  1540. 
'  Edition  of  1540 :  Coivjregatio  memhrorum  Christi,  hoc  est,  Sanctorum,  qui  vere  credunt  et 


12 


SYMBOLA  EVANGELICA. 


recte  [r6^n]  docetur,  et  recte 
\laut  des  Evaiigelii]  admini- 
strantur  Sacramcnta. 

Et  ad  veram  imitatem  Eccle- 
si(B  satis  est  consentire  de  do- 
ctrina  Evangelii  et  administra- 
tione  Sacramentorum.  Nee  ne- 
cesse  est  tchique  esse  similes  tra- 
ditiones  humanas,  seu  ritus  aut 
eeremonia's,  ah  hominihus  insti- 
tutas.  Siciit  inquit  Paulus 
(Eph.  \\.  5,  G) :  Una  Jides,  unum 
Baptisma,  unus  Deus  et  Pater 
omnium,  etc. 

Art.  VIII.  —  Quid  sit  Ecclesia. 

Quanquam  Ecclesia  j>rojp7ne  sit 
congregatio  Sanctorum  et  vere 
credentimn:  tamen,  ciun  in  hac 
vita  tnidti  hyjpocritce  et  mali 
admixti  si  fit,  licet  iiti  Sacramen- 
tis,  quce  i^er  malos  administran- 
tur,  jiixta  vocem  Christi  (Matt. 
xxiii.  2) :  Sedent  Scribce  et  Pha- 
riscei  in  Cathedra  Mosi,  etc.  Et 
Sacramenta  et  verhum  j)^'02)ter 
ordinationem  et  mandatum  Chri- 
sti sunt  efficacia,  etiamsi  x>er  ma- 
los exhiheantur. 

Damnant  Donatistas  et  simi- 
les} qui  negahant  licern  uti  mini- 
ster io    malorum    in    Ecclesia,  et 


rightly  taught  [purely  preached] 
and  the  Sacraments  rightly  admin- 
istered [according  to  the  Gospel]. 
And  unto  the  true  unity  of  the 
Church,  it  is  sufficient  to  agree  con- 
cerning the  doctrine  of  the  Gospel 
and  the  administration  of  the  Sac- 
raments. Xor  is  it  ncccssaiy  that 
human  traditions,  rites,  or  ceremo- 
nies instituted  by  men  should  he 
alike  every  where,  as  St.  Paul 
saith :  '  There  is  one  faith,  one 
baptism,  one  God  and  Father  of 
all.' 

Art.  Will.— What  the  Church  is. 

Though  the  Church  be  properly 
the  congregation  of  saints  and  true 
believers,  yet  seeing  that  in  this  life 
many  hypocrites  and  evil  persons 
are  mingled  with  it,  it  is  lawful  to 
use  the  Sacraments  administered  by 
evil  men,  according  to  the  voice  of 
Christ  (Matt,  xxiii.  2) :  '  The  Scribes 
and  the  Pharisees  sit  in  Moses'  seat,' 
and  the  words  following,  'i^ And  the 
Sacraments  and  the  "Word  are  effect- 
ual, by  I'eason  of  the  institution  and 
commandment  of  Christ,  though 
they  be  delivered  by  evil  men. 

They  condemn  the  Donatists  and 
such  like,  who  denied  that  it  was 
lawful  to  use  the  ministrv  of  evil 


obediunt  Christo;  etsi  in  hac  vita  huic  congregationi  multi  mali  et  hypocrita;  admixti  sunt 
nsque  ad  noi-issimurn  judiciuin. 

»  The  Wiclefites  {Donatistas  et  Vigkvistas).     Apol.  p.  150,  Kechenb.  edition. 


THE  AUGSBURG  CONFESSION. 


13 


sentiebant  mi?nsierimji  malorum 
inutile  et  inefficax  esse. 


Art.  IX. — De  Baptismo. 

De  Baptismo  docent,  quod  sit 
7iecessa?''ius  ad  salutem,  qicodque 
j)ei'  Baptismum  offer atur  gra- 
tia Dei,'  et  quod  pueri^  sint 
baptizandi,  qui  jper  Baj)tismu7n 
oblati  Deo  recijnantur  in  gra- 
tiam  Dei. 

Damnant  Anabaptistas,  qui 
improbant  BaptismwR  puerorum 
et  affirmant  ^jt^eros  sine  Bapti- 
smo ^  salvos  fieri. 

Art.  X. — De  Coena  Domini. 

De  Cmna  Domini  decent.,  quod 
-coipiLS  et  sanguis  [wahrer  Leib 
und  Blut~\  Christi  vere  adsint 
funter  Gestalt  des  Brotes  und 
Weinesl,  et  distribuantur  vescen- 
tibus  [da  ausgetheilt  und  genom- 
men  wird'\  in  Coena  Domini ;  et 
improbant  secies  docentes  \_Der- 
Jialben  wird  auch  die  Gegenlehr 
verworfeii\? 

Art.  XI. — De  Confessione. 

De  confessione  docent,  quod 
absolutio  2)'i'i'^(^ta  in  Ecclesiis  re- 


men  in  tlie  Church,  and  held  that 
the  ministry  of  evil  men  is  useless 
and  without  effect. 

Art.  IX.  —  Of  Baptism. 

Of  Baptism  they  teach  that  it  is 
necessary  to  salvation,  and  that  by 
Baptism  the  grace  of  God  is  of- 
fered, and  that  children  are  to  be 
baptized,  who  by  Baptism,  being 
offered  to  God,  are  received  into 
God's  favor. 

They  condemn  the  Anabaptists 
w^ho  allow  not  the  Baptism  of  chil- 
dren, and  affirm  that  children  are 
saved  without  Baptism. 

Art.  X. — Of  the  Lord's  Sujyper. 

Of  the  Supper  of  the  Lord  they 
teach  that  the  [true]  body  and 
blood  of  Christ  are  truly  present 
[under  the  form  of  bread  and 
wane],  and  are  [there]  communi- 
cated to  those  that  eat  in  the  Lord's 
Supper  [and  received].  And  they 
disapprove  of  those  that  teach  oth- 
erwise [wherefore  also  the  opposite 
doctrine  is  rejected]. 

Art.  XI.  —  Of  Confession. 

Concerning  confession,  they  teach 
that  private  absolution  be  retained 


^  Edition  of  1540  :   '  Infantes.'' 

=  The  edition  of  1540  adds  after  Baptismo  :   'e<  extra  Ecclesiam  Christi.' 
'■'  In  the  edition  of  1540  the  tenth  article  reads  thus :   'De  ccena  Domini  docent  quod  cum 
pane  et  vino  vere  exhibeantur  corpus  et  sanguis  Christi  vescentibus  in  Cae?ia  Domini.'     The 
disapproval  of  other  views  is  omitted.     This  is  by  ftir  the  most  important  departure  from 
tlie  original  edition,  and  has  caused  much  controversy.     Eee  Vol.  I.  p.  241. 


14 


SYMBOLA  EVANGELICA. 


tinenda  sit,  quanqxiam  in  confes- 
sione  non  sit  necessaria  omni- 
11771  delictorum  enitmeratio.  Est 
enim  impossililis  juxta  Psahn- 
um  (xix.  12) :  Delicta  qitis  intel- 
ligit  ? 

Art.  XU. — De  Poenitentia. 

De ^oenitentia  docent,  quod  laj)- 
sispost  Baptisinum  contingerepos- 
sit  retnissio  peccato7'um,  quocun- 
que  temj^ore  cum  convertuntur  [zu 
alter  Zeit,  so  sie  zur  £nsse  l'07n- 
7neii]  ;  et  quod  Ecclesia  talihus  7'e- 
deuntihus  ad  painitentiani  ahso- 
lutionem  impartiri  debeat. 

Constat  autem  pamitentia  jpi'O- 
jprie  his  duahus  ])a7'tihus :  Al- 
tera est  coiitricio  seu  terrores 
i7icussi  conscienticB  ag7iito  pec- 
cato.  Altera  est  fides,  quae,  con- 
cij)itur  ex  Evangelio  seu  ahso- 
lutioTie,  et  credit  propter  Clwi- 
stu7n  remitti  _^;<?cm^«,  et  conso- 
latur  conscientia7n,  et  ex  tei'rori- 
hus  liherat.  Deinde  sequi  dehent 
hona  opera,  quce  ■  sxmt  fructus 
poenitenticB. 

Da7nnant  A7idbaptistas,  qui 
negant  semel  justificatos  posse 
a7nittere  Spi7ntum  Sa7ictum. 
Item,  qui  conieTiduJit  qxiihus- 
darn  tantam  perfectionein  in 
hac  vita  co7itingere,  ut  peccare 
non  possint  {dass  diejenigen  so 
einst  sind  fro7nin  worden,  7iicht 


in  the  churches,  though  enumera- 
tion of  all  offenses  be  not  neces- 
sary in  confession.  For  it  is  im- 
possible ;  according  to  the  Psalm : 
'  Who  can  understand  his  er- 
rors ?" 

Art.  XII.— Of  Repentance. 

Touching  repentance,  they  teach 
that  such  as  have  fallen  after  bap- 
tism may  find  remission  of  sins, 
at  what  time  they  are  converted 
[whenever  they  come  to  repent- 
ance], and  that  the  Churcli  should 
give  absolution  unto  such  as  return 
to  repentance. 

Now  repentance  consisteth  prop- 
erly of  these  two  parts :  One  is 
contritipn,  or  terrors  stricken  into 
the  conscience  through  the  ac- 
knowledgment of  sin;  the  otlier 
is  faith,  which  is  conceived  by  the 
Gospel,  or  absolution,  and  doth  be- 
lieve that  for  Christ's  sake  sins  be 
forgiven,  and  comfortetli  the  con- 
science, and  freetli  it  from  terrors. 
Then  should  follow  good  works, 
which  are  fruits  of  repentance. 

They  condemn  the  Anabaptists, 
who  deny  that  men  once  justified 
can  lose  the  Spirit  of  God,  and  do 
contend  that  some  meh  may  attain 
to  such  a  perfection  in  this  life 
that  they  can  not  sin.  [Here  are 
rejected  those  who  teach  that  those 
who  have  once  been  holy  can  not  _ 


THE  AUGSBUEG  CONFESSION. 


15 


wieder  fallen  mbgen'].  Damnan- 
tur  et  Novatiani,  gid  nolebant 
absolvere  Icipsos  jpost  Bajptisniuin 
redeuntes  ad  jpcenitentiam.  Ite- 
jiciuntur  et  isti,  qui  noti  do- 
cent  remissionetn  jpeccatorum  jper 
fidein  contingere,  sed  jid)ent  nos 
mereri  gratiam  ])er  satisfactiones 
nostras. 

Art.  Xlir. — De  Usu  Sacramentorum. 

De  usio  Sacramentorum  do- 
cent^  quod  Sacr amenta  instituta 
sint,  non  modo  iit  sint  notm  jpro- 
fessionis  inter  homines^  sed  ma- 
gis  tit  sint  signa  et  testimonia 
voluntatis  Dei  erg  a  nos,  ad  ex- 
citandam  et  confirmandam  fidern 
in  his,  qui  utuntur,  2yfO])osita. 
Itaque  utendum  est  Sacramentis 
ita,  ut  fides  accedat,  quce  credat 
2)romissionibus,  qucB  per  Sacra- 
menta  exhibentur  et  ostendun- 
tur. 

Damnant  igitur  illos,  qui  do- 
cent,  quod  Sacramenta  ex  oj)ere 
operato  justificent,  nee  docent 
fidem  requiri  in  usu  Sacramen- 
torum, quce  credat  remitti  j)€C- 
cata. 


Art.  XIV. — De  Ordine  Ecclesiastico. 

De  ordine  Ecclesiastico  [ITir- 
chen-Begiment']  docent,  quod  nemo 
debeat  in  Ecclesia  piiblice  docere, 


fall  again,]  The  Novatians  are 
also  condemned,  who  would  not 
absolve  such  as  had  fallen  after 
baptism,  though  they  returned  to 
repentance.  They  also  that  do  not 
teach  that  remission  of  sins  is  ob- 
tained by  faith,  and  who  command 
us  to  merit  grace  by  satisfactions, 
are  rejected. 

Art.  XIII.  —  Of  the  Use  of  Sacraments. 

Concerning  the  use  of  the  Sacra- 
ments, they  teach  that  they  were 
ordained,  not  only  to  be  marks  of 
profession  among  men,  but  rather 
that  they  should  be  signs  and  testi- 
monies of  the  will  of  God  towards 
us,  set  forth  unto  us  to  stir  up  and 
confirm  faith  in  such  as  use  them. 
Therefore  men  must  use  Sacra^ 
ments  so  as  to  join  faith  with  them, 
which  believes  the  promises  that 
are  offered  and  declared  unto  us 
by  the  Sacraments. 

Wherefore  they  condemn  those 
that  teach  that  the  Sacraments 
do  justify  by  the  work  done,  and 
do  not  teach  that  faith  which 
believes  the  remission  of  sins  is 
requisite  in  the  use  of  Sacra- 
ments. 

Art.  XIV. —  Of  Ecclesiastical  Orders. 

Concerning  Ecclesiastical  Or- 
ders [Church  Government],  they 
teach  that  no  man  should  publicly 


16 


SYMBOLA  EVANGELICA. 


aut  Sacramenta  administrare,  ni- 
si rite  vocatus  [ohne  ordentlichen 
Bcruf\ 

Art.  XV. — De  HU'ihus  Ecclesiasticis. 

De  ritihiLS  Ecclesiasticis  [von 
Menschen  gemacht'\  docent,  quod 
ritus  illi  servandi  sint,  qui  sine 
2:)eccato  servari  j)ossu}it,  et  jpro- 
sunt  ad  tranquillitateni  et  honum 
ordinem  in  Ecclesia,  sicut  certce 
ferice,  festa  et  shnilia.  De  tali- 
hus  rebus  tamen  admonentur  ho- 
mines, ne  conscientice  onerentur, 
tanquam  talis  cultus  ad  salutevi 
7iecessarius  sit. 

Admonentur  etiam,  quod  tra- 
ditiones  humance  institutce  ad 
jplacaiidum  Deum,  ad  ])ronieren- 
dani  gratiam  et  satisfaciendum 
pro  ])eccatis,  adversentur  Evan- 
gelio  et  doctrincB  fidei.  Quare 
vota  et  traditiones  de  cihis  et 
diebus,  etc.,  i?istitutce  ad  j^^'ome- 
rendam  gratiam,  et  satisfacien- 
dum jpro  i^eccatis  inutiles  sint  et 
contra  Evangelium. 

Art.  XVI. — De  Rebus  Civil ibus. 

De  rebus  civilibus  docent,  quod 
legitimcB  ordinationes  civiles  sint 
bona  ojpera  Dei,  quod  Christianis 
liceat  gerere  Magistratus,  exer- 
cere  judicia,  judicare  res  ex  Im- 
jperatoriis  et  aliis  proesentibus  le- 
gibus.  supplicia  jure  constituere, 


in  the  Clmrcli  teach,  or  administer 
tlie  Sacraments,  except  he  be  right- 
ly called  [without  a  regular  call]. 

Art.  XV.  —  Of  Ecclesiastical  Rites. 

Concerning  Ecclesiastical  rites 
[made  by  men],they  teach  that  those 
rites  are  to  be  observed  which  may 
be  observed  without  sin,and  are  prof- 
itable for  tranquillity  and  good  or- 
der in  the  Church ;  such  as  ai-e  set 
holidays,  feasts,  and  such  like.  Yet 
concerning  such  things,  men  are  to 
be  admonished  that  consciences  are 
not  to  be  burdened  as  if  such  serv- 
ice were  necessary  to  salvation. 

They  are  also  to  be  admonished 
that  human  traditions,  instituted  to 
proj^itiate  God,  to  merit  grace,  and 
make  satisfaction  for  sins,  are  op- 
posed to  the  Gospel  and  the  doc- 
trine of  faith.  Wherefore  vows 
and  traditions  concerning  foods 
and  days,  and  such  like,  instituted 
to  merit  grace  and  make  satisfac- 
tion for  sins,  are  useless  and  con- 
trary to  the  Gospel. 

Art.  XVI.— 0/  Civil  Affairs. 

Concerning  civil  affairs,  they 
teach  that  such  civil  ordinances  as 
are  lawful  are  good  works  of  God ; 
that  Christians  may  lawfully  bear 
civil  office,  sit  in  judgments,  deter- 
mine matters  by  the  imperial  laws, 
and  other  laws   in  present  force, 


THE  AUGSBURG  CONFESSION. 


17 


jure  hellare,  militare,  lege  contra- 
here,  tenere  ^rojyrium,  jusjtiran- 
dum  jpostulantihiis  magistratihus 
dare,  ducere  xixoremi,  nxibere. 
Damnant  Anabaptistas,  qui  in- 
terdieunt  hceo  civilia  qfficia  Chri- 
stianis.  Damnant  et  illos,  qui 
Evangelicam  _^J^/yt?(^^^6»7^e??^  non 
coUocant  ifi  timore  Dei  et  fide, 
sed  in  deserendis  civilibus  offi- 
ciis,  quia  Evangelium  tradit  ju- 
sticiam  (Eternam  cordis.  Inte- 
rim non  dissijmt  Politiam  aut 
(Economiam,  sed  maxime  jpostu- 
Jat  conservave  tanquam  ordina- 
tiones  Dei,  et  in  talibus  ordi- 
nationihus  excrcere  caritatem. 
Itaque  necessario  debent  Christi- 
ani  obedire  magistratibus  suis  et 
legibus  /  nisi  cum  jid)ent  j)eccare, 
tunc  etiam  magis  debejit  obedire 
Deo  quani  hominibus  (Acts  v. 
29). 


Art.  XVII. — De  Christi  Reditu  ad  Judicium. 

Item  docent,  quod  Christ  us  a.p- 
jparebit  in  consummatione  nnun- 
di  {am  ji'mgsten  Tag']  ad  judi- 
candum,  et  mortuos  omnes  re- 
suscitabit,  jpiis  et  electis  dabit 
mtam  oiternam  et  perjpetua  gau- 
dia,   imjpios    auteni    homines    ac 


appoint  just  punishinents,  engage 
in  just  war,  act  as  soldiers,  make 
legal  bargains  and  contracts,  hold 
property,  take  an  oatli  when  the 
magistrates  require  it,  marry  a  wife, 
or  be  given  in  marriage.  They  con- 
demn the  Anabaptists  who  forbid 
Christians  these  civil  offices.  Tliey 
condemn  also  those  that  place  the 
perfection  of  the  Gospel,  not  in  the 
fear  of  God  and  in  faith,  but  in 
forsaking  civil  offices,  inasmuch  as 
the  Gosj)el  teacheth  an  everlasting 
righteousness  of  the  lieart.  In  the 
mean  time,  it  doth  not  disallow 
order  and  government  of  common- 
Avealths  or  families,  but  requireth 
especially  the  preservation  and 
maintenance  thereof,  as  of  God's 
own  ordinances,  and  that  in  such 
ordinances  we  should  exercise  love. 
Christians,  therefore,  must  neces- 
sarily obey  their  magistrates  and 
laws,  save  only  when  they  com- 
mand any  sin ;  for  then  they  must 
rather  obey  God '  than  men  (Acts 
V.  29). 

Art.  XVII.  —  Of  Christ's  Return  to  Judgment. 

Also  they  teach  tliat,  in  the  con- 
summation of  the  world  [at  the  last 
day],  Christ  sliall  appear  to  judge, 
and  shall  raise  up  all  the  dead,  and 
shall  give  unto  the  godly  and  elect 
eternal  life  and  everlasting  joys; 
but  uno;odlv  men  and  the  devils 


18 


SYMBOLA  EVANGELICA. 


diaholos     condemnabit,    iit    sine 
fine  cntcientur. 

Dmnnant  Anaha/ptistas,  qui 
sentiunt  hominihus  dmnnatis  ac 
diabolis  finem  jponnarum  futu- 
rum  esse.  Damnant  et  alios,  qui 
mmc  sj)a7'g2mt  Judaicas  ojnni- 
ones,  quod  ante  resurrectionem 
moi'tuorwn  pH  regnum  mundi 
occupaturi  shit,  xibique  opjpressis 
imj)iis  [eitel  Ileilige,  Fromme  ein 
weltlich  Reich  luiben,  iind  alle 
Gottlosen  vertilgen  werden]. 


Art.  XVIII. — De  Lihero  Arhitrio. 

De  lihero  arhitrio  docent,  quod 
humana  voluntas  haheat  aliquam 
lihertatem  ad  ejjiciendam  civilem 
justiciam  et  deligendas  res  ra- 
tioni  suhjectas.  Sed  non  hahet 
mm  sine  Spiritu  Sancto  ejfiei- 
endce  justicice  Dei  sen  justicice 
sjnritiialis,  quia  animalis  homo 
71071  jyercipit  ea,  qua;  sunt  Spi- 
ritus  Dei  (1  Cor.  ii.  14) ;  sed  hcec 
Jit  in  cordihus,  cum  per  verhuni 
Spiritus  Sandus  concipitur. 

Ilocc  totidem  verbis  dicit  Au- 
gustinus  lib.  III.  Ilypognosticon  : 
Esse  fatemur  liheruin  arhitrium 
omnibus  hominihus, habens  quidem 
judicium  rationis,  non  per  quod 
sit  idoneum  in  iis,  quai  ad  Deum 
pertinent,  sine  Deo  aut  inchoare 


shall  he  condemn  unto  endless  tor- 
ments. 

They  condemn  the  Anabaptists 
who  think  that  to  condemned  men 
and  tlie  devils  shall  be  an  end  of 
torments.  They  condemn  others 
also,  who  now  scatter  Jewish  opin- 
ions, that,  before  the  resurrection 
of  the  dead,  the  godly  shall  occupy 
the  kingdom  of  the  world,  the  wick- 
ed being  every  where  suppressed 
[the  saints  alone,  the  pious,  shall 
have  a  worldly  kingdom,  and  shall 
exterminate  all  the  godless]. 

Art.  XVIII.— O/'/Vee  Will 

Concerning  free  will,  they  teach 
that  man's  will  hath  some  liberty 
to  work  a  civil  righteousness,  and 
to  choose  such  things  as  reason  can 
reach  nnto ;  but  that  it  hath  no 
power  to  work  the  righteousness  of 
God,  or  a  spiritual  righteonsness, 
without  the  Spirit  of  God  ;  because 
that  the  natural  man  recciveth  not 
the  things  of  the  Spirit  of  God  (1 
Cor.  ii.  14).  But  this  is  wrought  in 
the  heart  when  men  do  receive  the 
Spirit  of  God  through  the  Word. 

These  things  are  in  as  many 
words  affirmed  by  St.  Angustine, 
Ilypognosticon,  Vih.  in. :  'We  con- 
fess that  there  is  in  all  men  a  free 
will,  which  hath  indeed  the  judg- 
ment of  reason ;  not  that  it  is  there- 
by fitted,  without   God,  either  to 


THE  AUGSBURG  CONFESSION. 


19 


aut  certe  jperagere :  sed  tantum 
in  ojperihus  vUcb  jpraesentis  tarn 
bonis,  quam  etimn  malls.  Bonis 
dico,  q\(j(.Q  de  hono  naturce  oriun- 
tm\  i.  e.,  velle  laborare  in  agro, 
veils  manducare  et  hihere,  velle 
habere  amicum,  velle  habere  in- 
dumenta, velle  fabricare  domum, 
uxorem  velle  ducere,  jpecora  nu- 
trire,  arteni  discere  diversarum 
rerwn  bonarwm,  vel  quicquid  bo- 
num  ad  ^prcesentem  jpertinet  vi- 
tam.  QucB  omnia  non  sine  di- 
vino  gubernacido  subsistunt,  imo 
ex  ijpso  et  jper  ijjsum  sunt  et  esse 
coiperunt.  Malls  vero  dlco,  ut 
est,  velle  idolum  colere,  velle  ho- 
tnlcldium,  etc. 


Damiiant  Pelaglanos  et  alios, 
qui  docent,  quod  sine  Sjpiritu 
Sancto,  soils  naturae  virlbus  pos- 
slmus  Deum  super  omnia  dlll- 
gere  J  item  prcecejjta-  Dei  facere, 
quoad  substantiam  actuum.  Quan- 
quam  enim  externa  opera  allquo 
modo  efficere  natura  possit,  p)o- 
test  enim  contlnere  manus  a  fur- 
to,  a  cede :  tamen  interlores  mo- 
tus  non  2)otest  efficere,  ut  timo- 
vem  Dei,  fiduclam  erga  Deum, 
castitatem,  patientiam,  etc? 


begin  or  to  perform  any  thing  in 
matters  pertaining  to  God,  but  only 
in  works  belonging  to  this  present 
life,  whether  they  be  good  or  evil. 
By  good  works,  I  mean  those  which 
are  of  the  goodness  of  nature ;  as 
to  will  to  labor  in  the  field,  to  de- 
sire meat  or  drink,  to  desire  to  liaNO 
a  friend,  to  desire  apparel,  to  desire 
to  build  a  liouse,  to  marry  a  wife, 
to  nourish  cattle,  to  learn  the  art 
of  divers  good  things,  to  desire  any 
good  thing  pertaining  to  this  pres- 
ent life ;  all  which  are  not  without 
God's  government,  yea,  they  are, 
and  had  their  beginning  from  God 
and  by  God.  Among  evil  things, 
I  account  such  as  these :  to  will  to 
worship  an  image;  to  will  man- 
slaughter, and  such  like.' 

They  condemn  the  Pelagians  and 
others,  who  teach  that  by  the  pow- 
ers of  nature  alone,  without  the 
Spirit  of  God,  we  are  able  to  love 
God  above  all  things ;  also  to  per- 
form the  commandments  of  God, 
as  touching  the  substance  of  our 
actions.  For  although  nature  be 
able  in  some  sort  to  do  the  exter- 
nal works  (for  it  is  able  to  M'ith- 
hold  the  hands  from  theft  and  mur- 
der), yet  it  can  not  work  the  in- 
ward motions,  such  as  the  fear  of 
God,  trust  in  God,  chastity,  pa- 
tience, and  such  like. 


'  The  wording  of  this  article  is  considerably  changed  in  the  edition  of  lo-lO. 


20 


SYMBOLA  EVANGELICA. 


Art.  XIX. — De  Causa  Peccati. 

De  causa  jpeccati  docent,  quod 
tanietsi  Dcus  creat  et  conservat 
naturam,  tamen  causa  peccati  est 
voluntas  malorum,  videlicet  di- 
aboli  et  i7n.piorum,  quae,  non  adju- 
vante  Deo  avertit  se  a  Deo,  sicut 
Christus  ait  (John  viii.  44) :  Cum 
loquitur  mendaciuin,  ex  se  ijpso 
loquitur. 

Art.  XX. — De  Bonis  Operihus.^ 

Falso  accusantur  nostri,  quod 
hona  opera  proliiheant.  Nam, 
scripta  eorum,  quoi  extant  de  de- 
cern proecejytis,  et  alia  simili  ar- 
gumento  testantur^  quod  utiliter 
docuerint  de  omnibus  vitce  gene- 
rihus  et  officiis,  quce  genera  vitce, 
quce  opera  in  qualibet  vocatione 
Deo  placeant.  De  qiuhus  rebus 
olirn  parum  docebant  Conciona- 
tores,  tantum  puerilia  et  non  ne- 
cessaria  opera  urgebant,  ut  certas 
ferias^  certa  jejun  ia.,fraternitates, 
peregrinationes^  cxdtus  Sancto- 
rum,, rosaria,  monachal um  et  si- 
milia.  ILec  adversarii  nostri 
admoniti  nunc  dediscunt,  nee  p>e- 
rinde  prcedicant  hcec  inutilia 
ojyera,  ut  olim.  Preterea  incipi- 
unt  fidei  vi^ntionem  facere,  de 
qua  olim  Qnirum  crat  silcjitlum. 
Docent  nos  non  tantum  operibus 
justificari,  sed  conjungunt  fidem 


Art.  XIX. — Of  the  Cause  of  Sin. 

Toucliing  the  cause  of  sin,  they 
teach  that,  although  God  doth  cre- 
ate and  preserve  nature,  yet  tlic 
cause  of  sin  is  the  will  of  the  wick- 
ed ;  to  wit,  of  the  devil  and  ungod- 
ly men  ;  which  will,  God  not  aiding, 
turneth  itself  from  God,  as  Christ 
saith :  '  When  he  speaketh  a  lie,  he 
speaketh  of  his  own'  (John  viii. 44). 

Art.  XX.— Of  Good  Works. 

Ours  are  falsely  accused  of  for- 
bidding good  works.  For  their 
writings  extant  upon  the  Ten  Com- 
mandments, and  others  of  the  like 
argument,  do  bear  witness  that  they 
have  to  good  purpose  taught  con- 
cerning every  kind  of  life,  and  its 
duties ;  what  kinds  of  life,  and  what 
works  in  every  calling,  do  please 
God.  Of  which  things  preachers 
in  former  times  taught  little  or 
nothing:  only  they  urged  certain 
childish  and  needless  works ;  as, 
keeping  of  holidays,  set  fasts,  fra- 
ternities, pilgrimages,  worshiping 
of  saints,  the  use  of  rosaries,  monk- 
ery, and  such  like  things.  Whereof 
our  adversaries  having  had  warn- 
ing, they  do  now  unlearn  them,  and 
do  not  preach  concerning  these  un- 
profitable works,  as  they  were  wont. 
Besides,  they  begin  now  to  make 
mention  of  faith,  concerning  which 


•  This  article  is  enlarged  to  more  than  double  its  original  size  in  the  altered  edition  of  1540. 


THE  AUGSBURG  CONFESSION. 


21 


et  oj>era,  et  dicunt,  nos  fide  et  ojpe- 
ribus  justificari.  Quce  doctrina 
tolerabilior  est  jpriore,  et  plus 
afferre  jpotest  consolationis^  quam 
vetus  ipsoriwi  doctrina. 


C%im  igitur  doctrina  de  fide, 
quairi  oportet  in  Ecclesia  j>rce- 
cipuam  esse,  tain  diu  jacuerit 
ignota,  quemadmodum  fateri  orn- 
nes  necesse  est,  de  fidei  justitia 
altissimum  silentium  fidsse  in 
concionihus,  tantum  doctrinam 
ojperum  versatam  esse  in  eccle- 
siis,  nostri  de  fide  sic  admonue- 
runt  ecclesias : 

Princi^no,  quod  oj}era  nostra 
nan  jpossint  reconciliare  Deum, 
aut  rnereri  remissionem  peccato- 
rum,  et  gratiani  et  justificatio- 
nem,  sed  hanc  tantum  fide  conse- 
quiTmir,  credentes,  quod  propter 
Christum  recipiamur  in  gra- 
tiam,  qui  solus  positus  est  Medi- 
ator et  Propitiatorium  (1  Tim.  ii. 
5),  per  quern,  reconcilietur  Pater. 
Itaque  qui  confidit,  op)erihus  se 
mereri  gratiam,  is  aspernatur 
Christi  meritum  et  gratiam,  et 
querit  sine  CJvristo  humanis  vi- 
ribus  viam  ad  Deum,  cum  Chri- 
stus  de  se  dixerit  (John  xiv.  6): 
Ego  sum  via,  Veritas  et  vita. 


tliere  was  formerly  a  deep  silence. 
They  teach  that  we  are  not  justi- 
fied by  works  alone ;  but  they  con- 
join faith  and  works,  and  say  we 
are  justified  by  faith  and  works. 
Which  doctrine  is  more  tolerable 
than  the  former  one,  and  can  afford 
more  consolation  than  their  old  doc- 
trine. 

Whereas,  therefore,  the  doctrine 
of  faith,  which  should  be  the  chief 
one  in  the  Church,  hath  been  so 
long  unknown,  as  all  men  must  needs 
grant,  that  there  was  the  deepest 
silence  about  the  righteousness  of 
faith  in  their  sermons,  and  that  the 
doctrine  of  works  was  usual  in  the 
churches ;  for  this  canse  our  divines 
did  thus  admonish  the  churches : 

First,  that  our  works  can  not  rec- 
oncile God,  or  deserve  remission  of 
sins,  grace,  and  justification  at  his 
hands,  but  that  these  we  obtain  by 
faith  only,  when  we  believe  that  we 
are  received  into  favor  for  Christ's 
sake,  v,'ho  alone  is  appointed  the  Me- 
diator and  Propitiatory,  by  whom 
the  Father  is  reconciled.  He,  there- 
fore, that  trusteth  by  his  woi'ks  to 
merit  grace,  doth  despise  the  mei'it 
and  grace  of  Christ,  and  seeketh  by 
his  own  power,  without  Christ,  to 
come  unto  the  Father;  whereas 
Christ  hath  said  expressly  of  him- 
self, '  I  am  the  way,  the  truth,  and 
the  life'  (John  xiv.  6). 


22 


SYMBOLA  EVANGELICA. 


II(x.c  doctrina  de  fide  uMque 
in  Paulo  tractatur  (Eph.  ii.  8) : 
Gratia  salvi  facti  estis  ;per  fidem, 
et  hoc  non  ex  vohis,  Dei  donum 
est,  non  ex  o^eribus,  etc.  Et  ne 
quis  cavilletur,  a  nobis  novam 
Pauli  interjyretationem  excogi- 
tari,  tota  hcec  causa  habet  testl- 
monia  Patrum.  Nam  Augusti- 
nus  muUis  voluminibus  defendit 
gratiam  et  justitiam  fidei  contra 
merita  operum.  Et  siniilia  do- 
cet  Amhrosius  de  vocatione  gen- 
tium, et  alibi.  Sic  enim  inquit 
de  vocatione  gentium :  Vilesce- 
ret  redemjptio  sanguinis  Christi, 
nee  misericordice  Dei  humano- 
rmii  ojperuin  prcerogativa  suc- 
cumberet,  si  justificatio,  quce  fit 
per  gratiam,  meritis  prct^cedenti- 
bus  deberetur,  ut  non  munus  lar- 
gientis,  sed  merces  esset  ojperan- 
tis. 


Quanquam  autem  hceo  doctrina 
contejnnitur  ab  imperitis,  tamen 
experiuntur  pice  ac  pavidcB  con- 
scientice,  plurimum  earn  consola- 
tionis  afferre,  quia  conscientioe. 
non  possunt  reddi  tranquillce  per 
ulla  opera,  secL  tantum  fide,  cum 
certo  statuunt,  quod  propter  Chri- 
stum habeant  placatum  Deum; 
quemadmodum      Paulus      docet 


This  doctrine  of  faith  is  handled 
by  Paul  almost  every  where:  'By 
grace  ye  are  saved  through  faith, 
and  that  not  of  yourselves :  it  is  the 
gift  of  God,  not  of  works'  (Eph. 
ii.  8, 9).  And  lest  any  here  should 
cavil,  that  we  bring  in  a  new-found 
interpretation,  this  whole  cause  is 
sustained  by  testimonies  of  the  Fa- 
thers. Augustine  doth  in  many  vol- 
umes defend  grace,  and  the  right- 
eousness of  faith,  against  the  merit 
of  works.  The  like  doth  Ambrose 
teach  in  his  book,  De  Vocatione 
Gentium,  and  elsewhere ;  for  thus 
he  saith  of  the  calling  of  the  Gen- 
tiles :  '  The  redemption  made  by  the 
blood  of  Christ  would  be  of  small 
account,  and  the  prerogative  of 
man's  works  would  not  give  place 
to  the  mercy  of  God,  if  the  justifi- 
cation which  is  by  grace  were  due 
to  merits  going  before ;  so  as  it 
should  not  be  the  liberality  of  the 
giver,  but  the  wages  or  hire  of  the 
laborer.' 

This  doctrine,  though  it  be  con- 
temned of  the  unskillful,  yet  godly 
and  fearful  consciences  find  by  ex- 
perience that  it  bringcth  very  great 
comfort :  because  that  consciences 
can  not  be  quieted  by  any  works, 
but  by  faith  alone,  when  they  be- 
lieve assuredly  that  they  have  a  God 
who  is  propitiated  for  Christ's  sake ; 
as  St.  Paul  teacheth, '  Being  justified 


THE  AUGSBURG  CONFESSION. 


23 


(Kom.  V.  1) :  Justificati  jper  fidem^ 
pacem  habemus  ajntd  Deum.  To- 
ta  hceo  doctrina  ad  illiid  certa- 
men  jperterrefactcB  conscienticE  re- 
ferenda est,  nee  sine  illo  certa- 
mine  intelligi potest.  Quare  male 
judicant  de  ea  re  homines  impe- 
riti  et  jprojphani,  qui  Christia- 
nam  justitiam  nihil  esse  somni- 
ant,  nisi  civilem  et  'philosophi- 
cam  justitiam. 


Olim  vexahantur  conscientice 
doctrina  operitm^  non  audie- 
hant  ex  Eoangelio  consolationem, 
Quosdam  conscientia  exjpidit  in 
desertiim^  in  monasteria,  sj)e- 
rantes  ibi  se  gratiam  merituros 
esse  jper  vitam  monasticatn.  Alii 
alia  excogitaverunt  opera  ad  p)ro- 
merendani  gratiam  et  satisfaci- 
endum pro  peccatis.  Ideo  ma- 
gnopere  fuit  opus,  hane  doctri- 
nam  de  fide  in  .Christum  tradere 
et  renovare,  ne  deesset  consolatio 
pavidis  conscientiis,  sed  scirent 
fide  in  Christum  apprehendi 
gratiam  et  remissionem  peccato- 
runi  et  justificationem. 

Admonentur  etiam  homines, 
quod  hie  nomen  fidei  non  signi- 
ficet  tantum  historic  notitiani, 
qualis  est  in  impiis  et  diaholo, 
sed  significet  fidem,  quce  credit 
non  tantum  historiam,  sed  etiam 

Vol.  III.— C 


by  faith,  we  have  peace  with  God' 
(Eom.  V.  1).  This  doctrine  doth 
wholly  belong  to  the  conflict  of  a 
troubled  conscience ;  and  can  not 
be  understood,  but  where  the  con- 
science hath  felt  that  conflict. 
Wherefore,  all  such  as  have  had 
no  experience  thereof,  and  all  that 
are  profane  men,  who  dream  that 
Christian  righteousness  is  naught 
else  but  a  civil  and  philosophical 
righteousness,  are  poor  judges  of 
this  matter. 

Formerly  men's  consciences  were 
vexed  with  the  doctrine  of  works ; 
they  did  not  hear  any  comfort  out 
of   the  Gospel.     Whereupon  con- 
science drove  some  into  the  desert,  ' 
into  monasteries,  hoping  there  to 
merit  grace  by  a  monastical  life. 
Otliers  devised  other  works,  where- 
by to  merit  grace,  and  to  satisfy  for 
sin.     There  was  very  great  need, 
therefore,  to  teach  and  renew  this 
doctrine  of  faith  in  Christ;  to  the 
end  that  fearful  consciences  might  i  \ 
not  want  comfort,  but  might  know 
that  grace,  and  forgiveness  of  sins,  \   , 
and  justiflcation,  are  received  by  / 
faith  in  Christ. 

Another  thing,  which  we  teach " 
men,  is  that  in  this  place  the  name 
of  Faith  doth  not  only  signify  a 
knowledge  of  the  history,  wdiicli 
may  be  in  the  wicked,  and  in  tlie 
devil,  but  that  it  signifleth  a  faith 


24 


SYMBOLA  EVANGELICA. 


effectum  historice,  videlicet  hunc 
articulttm,  remissionem  jyeccato- 
rum,  quod  videlicet  jper  Chri- 
stum haheam^is  gratiam,  justi- 
tiam  et  remissionem  jpeccatorum. 
Jam  qui  scit,  se  per  Christum 
habere  jprojpitium  Patrem,  is 
vere  novit  Deum,  scit,  se  ei  curce 
esse,  invocat  eum ;  denique  non 
est  sine  Deo,  sicut  gentes.  Nam 
didboli  et  i?nj)ii  non  jpossunt 
hunc  articidum  credere,  remis- 
sionem ])eccatoriLm.  Ideo  Deum 
tanquam  hostem  oderunt,  non  in- 
vocant  eum,  nihil  honi  ah  eo  ex- 
pectant. Augiistinus  etiam  de 
fidei  nomine  hoc  modo  admonet 
lectorem  et  docet,  in  Scripturis 
nomen  fidei  accipi,  non  2)^0  no- 
titia,  quails  est  in  iinpiis,  sed 
pro  fiducia,  quce  consolatur  et 
erigit  pertefrefactas  mentes. 


Prceterea  docent  nostri,  quod 
necesse  sit  hona  opera  facere, 
non  ut  confidamus  per  ea  gra- 
tiam mereri,  sed  propter  volun- 
tatem  Dei.  Tantum  fide  appre- 
henditur  remissio  peccatorum  ac 
gratia.  Et  quia  per  fidem  accipi- 
tur  Spiritus  Sanctus,  jam  corda 
renovantur  et  indiiunt  novos 
affectus,   ut   j9«;v/'(5    Jjona    opera 


which  believeth,  not  only  the  his- 
tory, bnt  also  the  effect  of  the  his- 
tory; to  wit,  the  article  of  remis- 
sion of  sins ;  nameh',  that  by  Christ 
we  have  grace,  rigliteousness,  and 
remission  of  sins.  Xow  he  that 
knoweth  that  he  hath  the  Father 
merciful  to  him  through  Christ, 
this  man  knoweth  God  truly;  he 
knoweth  that  God  hath  a  care  of 
him ;  he  loveth  God,  and  calleth 
upon  him ;  in  a  word,  he  is  not 
without  God,  as  the  Gentiles  are. 
For  the  devils  and  the  wicked  can 
never  believe  this  article  of  the  re- 
mission of  sins ;  and  therefore  they 
hate  God  as  their  enemy ;  they  call 
not  upon  him,  they  look  for  no  good 
thing  at  his  hands.  After  this  man- 
ner doth  Augustine  admonish  the 
reader  touching  the  name  of  Faith, 
and  teacheth  that  this  word  Faith 
is  taken  in  Scriptures,  not  for  such 
a  knowledge  as  is  in  the  wicked, 
but  for  a  trust,  which  doth  comfort 
and  lift  up  disquieted  minds. 

Moreover,  ours  teach  that  it  is 
necessar}''  to  do  good  works ;  not 
that  we  may  trust  that  we  deserve 
grace  by  them,  but  because  it  is 
the  will  of  God  that  we  should  do 
them.  By  faith  alone  is  appre-  v  l 
hended  remission  of  sins  and  grace,  j 
And  because  the  Holy  Spirit  is  re- 
ceived  by  faith,  our  hearts  are  now 
renewed,  and  so  put  on  new  affec- 


THE  AUGSBURG  CONFESSION. 


25 


possint.  S-iG  enim  ait  Amh'o- 
sius :  Fides  honce  voluntatis  et 
justoi  actionis  genitrix  est. 
Nam  humancB  vires,  sine  Spi- 
ritu  Sancto,  jplenoi  su?it  im/piis 
affectihus,  et  simt  imbecilliores, 
quam  ut  hona  ojpera  possint  effi- 
cere  coram  Deo.  Ad  hcec,  sunt 
in  jpotestate  diaboli,  qui  imjpel- 
lit  homines  ad  varia  peccata,  ad 
imjpias  ojmiiones,  ad  vianifesta 
scelera.  Quemadmodum  est  vi- 
dere  in  jjhilosophis,  qui  et  ij)si 
conati  Jioneste  vivere,  famen  id 
non  potuerunt  efficere,  sed  con- 
taniinati  sunt  multis  inanifestis 
sceleribus.  Talis  est  inibecillitas 
hominis,  cum  est  sine  fide  et 
sine  Spiritu  Sancto,  et  tantuni 
humanis  viribus  se  gubernat. 

Hinc  facile  apparet,  hanc  do- 
ctrinam  non  esse  accusandam, 
quod  bona  opera  prohibeat,  sed 
'niidto  magis  laudccndam;  quod 
ostendit,  quomodo  bona  opera 
facere  possimus.  JSFam  sine  fide 
nullo  inodo  potest  humana  na- 
tura  primi  ant  secundi  prce- 
eepti  opera  facere.  Sine  fide  non 
invocat  Deum,  a  Deo  niliil  ex- 
pectat,  non  tollerat  cruce^n,  sed 
querit  humana  prcesidia,  confi- 
dit  humanis  pvoisidiis.  Ita  re- 
gnant in  corde  omnes  cupidi- 
tates  et  humana  consilia,  cum 
abest  fides  et  fiducia  erga  Deum. 


tions,  so  that  they  are  able  to  bring 
forth  good  works.  For  thus  saith 
Ambrose :  '  Faith  is  the  begetter  of 
a  good  will  and  of  good  actions.' 
For  man's  jDowers,  without  the  Holy 
Spirit,  are  full  of  wicked  affections, 
and  are  too  weak  to  perform  any 
good  deed  before  God.  Besides, 
they  are  in  the  devil's  power,  who 
driveth  men  forward  into  divers 
sins,  into  profane  opinions,  and  into 
heinous  crimes ;  as  was  to  be  seen 
in  the  philosophers,  who,  assaying 
to  live  an  honest  life,  could  not  at- 
tain unto  it,  but  were  defiled  with 
many  heinous  crimes.  Such  is  the 
weakness  of  man,  when  he  is  with- 
out faith  and  the  Holy  Spirit,  and 
hath  no  other  guide  but  the  natural 
powers  of  man. 

Hereby  every  man  may  see  that 
this  doctrine  is  not  to  be  accused, 
as  forbidding  good  works;  but  rath- 
er is  much  to  be  commended,  be- 
cause it  showeth  after  what  sort  we 
must  do  good  works.  For  without 
faith  the  nature  of  man  pan  by  no 
means  perform  the  works  of  the 
First  or  Second  Table.  Without 
faith,  it  can  not  call  upon  God,  hope 
in  God,  bear  the  cross ;  but  seek- 
eth  help  from  man,  and  trusteth  in 
man's  help.  So  it  cometli  to  pass 
that  all  lusts  and  human  counsels 
bear  sway  in  the  heart  so  long  as 
faith  and  trust  in  God  are  absent. 


26 


SYMBOLA  EVANGELICA. 


Quare  et  Ohristus  dixit :  Sine 
me  nihil  2^otestis  facere  (John 
XV.  5).  Et  Ecclesia  canit :  Sine 
tuo  nuniine  nihil  est  in  homine, 
nihil  est  innoxium. 

Art.  XXI. — De  Cultu  Sanctorum.^ 

De  cultu  Sanctorum  docent, 
quod  memoria  Sanctorum  jyro- 
po7ii  ^potest,  ut  imitemur  fideni 
eorum  et  bona  opera  juxta  voca- 
tioneni ;  ut  Ccesar  imitari  potest 
cxemplum  Davidis  in  hello  ge- 
rendo  ad  depellendos  Txircas  a 
patria.  Nam  %\terque  Rex  est. 
Sed  Scriptura  non  docet  invo- 
mre  Sanctos,  seu  petere  auxili- 
um  a  Sanctis;  quia  imum  Chri- 
stum nobis  proponit  mediatorem, 
proj)itiatorium,  pontificem  et  in- 
tercessorem.  Hie  invocandus  est, 
et  p>romisit,  se  exauditurum  esse 
preces  nostras,  et  hunc  cidtum 
7naxime  probat,  videlicet,  ut  in- 
vocetur  in  omnibus  affiictionibus 
(1  John  ii.  1).  Si  quis  peccat, 
habemus  ^advocatum  apud  Deum, 
etc. 


Art.  XXII. 

Ilcec  fere  summa  est  docirince 
apud  nos,  in  qua  cer7ii  potest,  ni- 
hil inesse,  quod  discrejyet  a  Scri- 


Wherefore,  also,  Christ  saith, 
'Without  me  yc  can  do  nothing' 
(John  XV.  5),  and  the  Church  sing- 
eth,  '  Without  thy  power  is  naught 
in  man,  naught  that  is  innocent.' 

Art.  XXI. — Of  the  Worship  of  Saints. 

Touching  the  worsliip  of  saints, 
they  teach  that  the  memory  of  saints 
may  be  set  before  us,  that  we  may 
follow  their  faith  and  good  works 
according  to  our  calling;  as  the 
Emperor  may  follow  David's  exam- 
ple in  making  war  to  drive  away 
the  Turks  from  his  country;  for 
either  of  them  is  a  king.  But  the 
Scripture  teacheth  not  to  invocate 
saints,  or  to  ask  help  of  saints,  be- 
cause it  propoundeth  unto  us  one 
Christ  the  Mediator,  Propitiatory, 
Iligh-Priest,  aud  Intercessor.  This 
Christ  is  to  be  invocated,  and  he 
hath  promised  that  he  will  hear 
our  prayers,  and  liketli  this  wor- 
ship esi^ccially,  to  wit,  that  he  be 
invocated  in  all  afflictions.  '  If  any 
man  sin,  we  have  an  advocate  with 
God,  Jesus  Christ  the  righteous' 
(1  John  ii.  1). 

Art.  XXII. 

This  is  about  the  sum  of  doctrine 
among  us,  in  which  can  be  seen  that 
there  is  nothing  which  is  discrep- 


pturis,  vel  ah  Ecclesia  Catholica,  \  ant  with  the  Scriptures,  or  with  the 

'  Considerably  enlarged  in  the  edition  of  1540. 


THE  AUGSBUEG  CONFESSION. 


27 


vel  ah  Ecclesia  Romana  quatenus 
ex  scrijptoribus  {aus  der  Vdter 
Schrift]  nota  est.  Quod  cum  ita 
sit,  inclementer  judicant  istl  qui 
nostros  pro  hmreticis  haberi  po- 
stulant. Sed  dissensio  est  de  qui- 
husdam  \_Traditio7ieii  nnd'\  ahu- 
sibus,  qui  sine  certa  autoritate 
in  ecclesias  irrepserunt,  in  qui- 
bus  etiam,  si  qua  esset  dissimili- 
tudo,  tamen  decebat  hceo  lenitas 
episGopos,  ut  propter  Confessio- 
neni,  quani  niodo  Q'ecensuimus, 
tolerarent  nostros,  quia  ne  Ca- 
nones  quidern  tarn  duri  sunt,  ut 
eosdevi  ritus  id)ique  esse  postu- 
lent,  neque  similes  unquani  om- 
niuia  ecdesiarum  ritus  fue- 
runt.  Quanquam  apud  nos  ma- 
gna ex  parte-  'veteres  ritus  dili- 
genter  servantur.  Falsa  enim 
calumnia  est,  quod  omnes  cere- 
mo?iice,  omnia  Vetera  instituta 
in  ecclesiis  nostris  aboleantur. 
Verum  publica  querela  fuit,  abu- 
sus  quosdani  in  vidgaribus  riti- 
bus  hcerere.  Hi,  quia  non  pote- 
■rant  bona  conscientia  probari, 
aliqua  ex  parte  correcti  su7it.^ 


Chnrcli  Catliolic,  or  even  with  the 
Roman  Church,  so  far  as  that  Church 
is  known  from  writers  [the  writings 
of  the  Fathers].  This  being  the 
case,  they  judge  us  harshly  who 
insist  that  we  shall  be  regarded 
as  heretics.  But  the  dissension  is 
concerning  certain  [traditions  and] 
abuses,  which  without  any  cer- 
tain authority  have  crept  into  the 
churches ;  in  which  things,  even  if 
there  were  some  difference,  yet 
would  it  be  a  becoming  lenity  on 
the  part  of  the  bishops  that,  on  ac- 
count of  the  Confession  which  we 
have  now  presented,  they  should 
bear  with  us,  since  not  even  the 
Canons  are  so  severe  as  to  demand 
the  same  rites  every  where,  nor 
were  the  rites  of  all  churches  at  any 
time  the  same.  Althouo-h  among 
us  in  large  part  the  ancient  rites 
are  diligently  observed.  For  it  is 
a  calumnious  falsehood,  that  all  tlie 
ceremonies,  all  the  things  instituted 
of  old,  are  abolished  in  our  church- 
es. But  the  public  complaint  was 
that  certain  abuses  were  connected 
with  the  rites  in  common  use. 
These,  because  they  could  not  with 
good  conscience  be  approved,  have 
to  some  extent  been  corrected. 


*  The  first  sentence  of  the  condusion  of  Part  I.  is  much  longer  in  the  German  text :  '■Dies 
ist  fast  die  Summa  der  Lehre,  welche  in  unsern  Kirchen  zu  reclitem  christVichem  Unterricht 
und  Trost  der  Geivissen,  atich  zu  Besseriing  der  Gldubigen  gepredigt  iind  yelehret  ist,'  etc. 
The  rest  also  differs  considerably. 


*7> 

28 


SYMBOLA  EVANGELICA. 
Paes  II.  Part  Second. 


AETICDLI     IN     QUIBUS     RECENSENTUR 
ABUSUS   MUTATI. 


Cum  ecclesicB  aj^ud  nos  de  mdlo 
articido  fidei  dissentlant  ah  Eccle- 
sia  Catholica  {jiicht  gelehvet  ivlrd 
zuwlder  der  heiligen  Schrifi,  oder 
gemeiner  christlichen  Kirchen], 
tantum  i^aiicos  quosdam  abusus 
omittcmt,  qui  novi  sunt  [etliche 
2fisshrduche,  loelche  zuiii  Theil 
mit  der  Zeit  selbst  eingerissen, 
zum  Theil  mit  Gewalt  aiifgericht'] 
et  contra  voluntatem  Canojium 
vitio  temporwn  receptl,  rogamus, 
itt  C(£8area  Majestas  clementer 
audiat,  et  quid  sit  mutatum,  et 
quae  fuerint  causcc,  quo  mi?ius 
coactus  sit  2)ojp\dus  illos  ahusus 
contra  conscientiani  observare. 

Hec  habeat  fidem  Casarea  Ma- 
jestas istis,  qui,  at  infiamment 
odia  Jiominum  adversus  nostros, 
miras  calumnias  sjxirgunt  in 
jpojpulum.  Hoc  onodo  irritaiis 
animis  bonorum  virorum  initio 
j)rcebuerunt  occasionem  huic  dis- 
sidio,  et  eadem  arte  conantur 
nunc  augere  discordias.  Nam 
Cmsarea  Majestas  liaud  dubie 
coviperiet  toler'abiliorem  esse  for- 
mam  et  doctriiice  et  cerenionia- 
Tum  a])ud  nos,  quam  qualem 
homines    iniqui   et   malevoli    de- 


ARTICLES  IN  WHICH  ARE  RECOUNTED 
THE  ABUSES  "WIIICU  HAVE  BEEN 
CORRECTED. 

Inasmucli  as  the  cliurclics  amono; 
lis  dissent  in  no  article  of  faith 
from  [the  holy  Scriptures,  or]  the 
Church  Catholic  [the  Universal 
Christian  Church],  and  only  omit 
a  few  of  certain  abuses,  which  are 
novel  [in  part  have  crept  in  with 
time,  in  part  have  been  introduced 
by  violence],  and,  contrary  to  the 
purport  of  the  Canons,  have  been 
received  by  the  fault  of  the  times, 
we  beg  that  Your  Imperial  Majesty 
would  clemently  hear  both  what 
ought  to  be  changed  and  what  arc 
the  reasons  that  the  people  ought 
not  to  be  forced  against  their  con- 
sciences  to   observe  those  abuses. 

Nor  should  Your  Imperial  Maj- 
esty liaA'e  faith  in  those  who,  that 
they  may  inflame  the  hatred  of  men 
against  us,  scatter  amazing  slanders 
among  the  people.  In  this  way, 
the  minds  of  good  men  being  an- 
gered at  the  beginning,  they  gave 
occasion  to  this  dissension,  and  by 
the  same  art  they  now  endeavor  to 
increase  the  discords.  For  beyond 
doubt  your  Imperial  Majesty  will 
find  that  the  form,  both  of  doc- 
trines and  of  ceremonies,  among 
us  is  far  more  tolerable  than  that 


THE  AUGSBURG  CONFESSION. 


29 


scribunt.  Porro  Veritas  ex  vul- 
gi  rumor ihus  aid  maledictis  ini- 
micorum  colligi  non  ;potest.  Fa- 
cile autem  hoc  jadicari  jyotest,  ni- 
hil magis  prodesse  ad  digriitatem 
ceremoniarum  conservandam  et 
alendam  reverentiam  ac  ])ietatem 
in  ^opido,  quam  si  ceremoni(B 
rite  fiant  in  ecdesiis. 


which  these  wicked  and  malicious 
men  describe.  The  truth,  moreover, 
can  not  be  gathered  from  common 
rumors  and  the  reproaches  of  ene- 
mies. But  it  is  easy  to  judge  this, 
that  nothing  is  more  profitable  to 
preserve  the  dignity  of  ceremonies 
and  to  nurture  reverence  and  piety 
among  the  people  than  that  the 
ceremonies  should  be  rightly  per- 
formed in  the  churches. 


Art.  I. — Be  Utraque  Specie.^ 

Laicis    datur    utragice   sj^ecies 
Saoramenti     in    Coena    Domini, 
quia   hie    mos   habet   mandatum 
Domini  (Matt.  xxvi.  27) :    Biblte 
ex    hoe     omnes.      TJbi    manifeste 
prcGcejyit   Christus  de  jpocido,  tct 
omnes  bihant ;   et  ne  quis  possit 
cavillari,  quod  hoc  ad  sacerdotes 
tantum  ^pertlneat,  Paidus  ad  Co- 
rinth. (1   Cor.  xi.  26)    exemplum 
recitaf,    in    quo    apparet,    totam^ 
Ecclesiam    utraque    specie   usam 
esse.     Et  diu  mansit  hie  mos  in 
Ecclesia,  nee  constat,  quando  aut 
quo  autore  mutatus  sit;    tametsi 
Cardinalis  Cusamis  recitet,  quan- 
do   sit    approbatus?     \TJnd  die- 
ser  Brauch  ist  lange  Zeit  in  der 
Kirchen  blieben,  wie  man  durch 


Art.  I.— Of  both  K'uids\in  the  Lord's  Supper']. 

Both  kinds  of  the  Sacrament  in 
the  Lord's  Supper  are  given  to  the 
laity,  because  that  this  custom  hath 
the    commandment   of  the  Lord: 
'Drink  ye  all  of  this'  (Matt.  xxvi. 
27) ;  where  Christ  doth  manifestly 
command  concerning  the  cup  that 
all  should  drink.   And  that  no  man 
might  cavil  that  this  doth  only  per- 
tain to  the  priests,  the  example  of 
Paul  to  the  Corinthians  witnesseth 
that  the  whole  Church  did  use  both 
kinds  in  common  (1  Cor.  xi.  28). 
And  this  custom  remained  a  long 
time  in  the  Church ;  neither  is  it  cer- 
tain when  or  by  what  authority  it  was 
changed;  although  the  Cardinal  de 
Cusa  relates  when  it  was  approved. 
[And  this  custom  remained  a  long 


'  In  the  edition  of  1540  Melanchthon  changed  the  order  of  the  articles,  and  put  the  Art. 

'  ThrCerman  edition  omits  the  reference  to  Cardinal  Nicolas  de  Cusa  (d.  U64),  but  adds 
the  clause  which  follows. 


30 


SYMBOLA  EVANGELICA. 


die  Historien  vnd  der  Viiter 
Schriften  heiocisen  I'anii].  Cyprl- 
anus  aliquot  locis  testatur,  ix)])u- 
lo  sanguinem  datum  esse.  Idem 
testatur  Illcronymus,  qui  ait, 
sacerdotes  Eucharistice  tnini- 
strant,  et  sanguinem  Christi  jpo- 
jpulis  dividxmt.  Tmo  Gelasius 
Papa  mandat,  ne  dlvidatur  Sa- 
cra7nentum  {Dist.  II.  de  Con- 
secratione.  Gaj>.  Comjperimus). 
Tantum  consuetudo  non  ita 
vetus  aliud  hahet.  Constat  au- 
tem,  quod  consuetudo,  contra 
tnandata  Dei  introducta,  non  sit 
prohanda,  id  testantur  Canones 
{Dist.  VIII.  Cap.  Veritate)  cum 
sequentibus.  Ilcec  vero  consue- 
tudo 7ion  solum  contra  Scriptu- 
ram,  sed  etlam  contra  veteres 
Canones  et  exemplum  Ecclesice 
7'ecepta  est.  Quare  si  qui  ma- 
luerunt  iitraque  specie  Sacra- 
menti  nti,  non  fuerunt  cogendi, 
ut  aliter  facerent  cum  offensione 
CO nsci entice.  Et  quia  divisio  Sa- 
cramenti  non  conveiiit  cum  in- 
stitutione  Christi,  solet  apud  nos 
omitti  p)rocessio,  quoB  hactenus 
fieri  solita  est. 


Art.  II. — De  Conjugio  Sacerdotum. 

Pid>lica  querela  fuit  de  exem- 
plis  Sacerdotum,   qui    no7i    con- 


time  ill  the  cliurclies,  as  may  bo 
proved  from  history  and  the  wi'it- 
iiigs  of  the  Fathers.]  Cyprian  in 
certain  places  doth  witness  tliat  the 
blood  was  given  to  the  people ;  the 
same  thing  doth  Jerome  testify,  say- 
ing, '  The  priests  do  minister  the  Eu- 
charist, and  commnnicate  tlie  blood 
of  Christ  to  the  people.'  Xay,  Pope 
Gelasius  commandetli  that  the  Sac- 
rament be  not  divided  {Dist.  II.,  De 
Consecr.  Cap.  Comperirnus).  Only 
a  custom,  not  thus  ancient,  dotli 
otherwise.  But  it  is  manifest  that 
a  custom,  brought  in  contrary  to 
the  commandments  of  God,  is  not 
to  be  approved,  as  the  Canons  do 
witness  {Dist.VIII,  Cap.  Veritate) 
with  the  words  which  follow.  Kow 
this  custom  has  been  received,  not 
onl}'  against  the  Scripture,  but  also 
against  the  ancient  Canons  and  the 
example  of  the  Church.  Tliorefore 
if  an}^  would  rather  use  both  kinds 
in  the  Sacrament,  they  are  not  to  be 
compelled  to  do  otherwise  with  the 
offense  of  their  conscience.  And 
because  that  the  division  of  the 
Sacrament  doth  not  agree  with  the 
institution  of  Christ,  among  us  it  is 
the  custom  to  omit  that  procession 
which  hitherto  hatli  been  in  use. 

Art.  ir.  —  Of  the  Marriage  of  Priests. 

There  was  a  common  complaint 
of  the  examples  of  such  priests  as 


THE  AUGSBURG  CONFESSION. 


31 


tinebant.  Quain  6b  causam  et 
Pius  PajKi  dixisse  fertur,  fu- 
isse  aliquas  causas,  cur  ademjp- 
tum  sit  sacerdotlhus  co7ijugiuvi, 
sed  imdto  majores  esse  causas, 
cur  reddi  debeat;  sic  enim  scri- 
bit  Platina.  Cum  igitur  sa- 
cerdotes  apud  nos  jpublica  ilia 
scandala  vitare  vellent,  duxe- 
runt  uxo7'es,  ac  docuerunt,  quod 
liceat  ij)sis  contrahere  matrvino- 
niuin.  Primum,  quia  Paidus 
dicit  (1  Cor.  vii.  2) :  Unusquis- 
que  habeat  uxorem  suam  jprojpter 
fornicationem.  Item  (9) :  Melius 
est  nubere,  quam  uri.  Secimdo, 
Christus  inquit  (Matt.  xix.  12) : 
I^on  omnes  cajpiunt  verbum  hoc; 
id>i  docet,  no?i  omnes  homines  ad 
coelibatum  idoneos  esse,  quia  Deus 
creavit  hominem  ad  j)rocreatio- 
nem  (Gen.  i.  28).  Wee  est  huma- 
noe  potestatis,  sine  singulari  dono 
et  ojpere  Dei  creationem  mutare. 
Igitur  qui  non  sunt  idonei  ad 
ccelibatum,  debent  contrahere  ma- 
trimonium.  Nam  mandatum  Dei 
et  ordinationem  Dei  nulla  lex 
humana,  nullum  votuon  toller e 
jyotest.  Ex  his  causis  docent  Sa- 
cer dotes,  sibi  licere  uxores  du- 
cere.  Constat  etiam,  in  Eccle- 
sia  veteri  Sacerdotes  fuisse  ma- 
ritos.  Ham  et  Paulus  ait  (1  Tim. 
iii.  2),  Episcojmm  eligendum  esse, 
qui  sit  maritus.     Et  in  Germa- 


wcre  not  continent.  For  which 
cause  Pope  Pius  is  reported  to  have 
said,  that  'there  were  certain  causes 
for  which  marriage  was  forbidden 
to  priests,  but  there  were  many 
weightier  causes  why  it  should  be 
permitted  again ;'  for  so  Platina 
writeth.  Whereas,  therefore,  the 
priests  among  us  seek  to  avoid  these 
public  offenses,  tliey  have  married 
wives,  and  have  taught  that  it  is  law- 
ful for  them  to  enter  into  marriage. 
First,  because  that  Paul  saith, '  To 
avoid  fornication,  let  every  man 
have  his  wife ;'  again, '  It  is  better 
to  marry  than  to  burn'  (1  Cor.  vii. 
2,  9).  Secondly,  Christ  saith,  'All 
men  can  not  receive  this  word' 
(Matt.  xix.  11);  where  he  showeth 
that  all  men  are  not  fit  for  a  single 
life,  because  that  God  created  man- 
kind male  and  female  (Gen.  i.  28). 
Nor  is  it  in  man's  power,  without  a 
special  gift  and  work  of  God,  to 
alter  his  creation.  Therefore  such 
as  are  not  meet  for  a  single  life 
ought  to  contract  marriage.  For 
no  law  of  man,  no  vow,  can  take 
away  the  commandment  of  God 
and  his  ordinance.  Jiy  these  rea- 
sons the  priests  do  prove  that  tliey 
may  lawfully  take  wives.  And  it 
is  well  known  that  in  the  ancient 
churches  priests  were  married.  For 
Paul  saith, '  Tliat  a  bishop  must  be 
chosen  which  is  a  husband'  (1  Tim. 


32 


SYMBOL  A  EVANGELIC  A. 


nia  pnmu7n  ante  annos  quad- 
ringentos  Sacerdotes  vi  coacti 
sunt  ad  coelihatum,  qui  quidem 
adeo  adversatl  sunt,  ut  Archie- 
piscopus  Moguntinus,  j>ublicatu- 
Tus  edictuin  Horn.  Pont'ificis  de 
ea  re,  jpene  oh  iratls  Sacerdoti- 
hus  ^e?"  titmultum  02)j)r<^ssus  sit. 
Et  res  gesta  est  tarn  incivili- 
tei\  ut  non  solum  in  jposterum 
conjugia  jproliiberentur,  sed  etiam 
prcesentia,  contra  omnia  jura  di- 
vina  et  humana,  contra  ipsos 
etiam  Ca)iones,  factos  non  solum 
a  PontiJicibuSj  sed  a  laudatissi- 
onis  Synodis,  distraherentur.  Et 
cum  senescente  mundo  jpaulatim 
natura  humana  fiat  imbecilUor, 
convenit  jprosjpicere,  ne  jplura  vi- 
tia  serjyant  in  Germaniam.  Por- 
ro  Deus  instituit  conjugium,  ut 
esset  remedium  humance  infirmi- 
tatis.  Ipsi  Canones  lieterem  ri- 
goreni  interdum  jposterioribus 
ternjporibiis  jprojpter  imhecillita- 
tein  hominum  laxandum  esse  di- 
cunt,  quod  optandum  est.,  ut  fiat 
et  in  lioG  negotio.  Ac  videntur 
ecclesiis  aliquando  defuturi  ])as- 
tores,  si  diutius  ^prohiheatur  con- 
jugium. 


Cum   autem   extet    mandatum 
Dei,    cum    nnos    EcclesicB    not  us 


iii.  2),  And  in  Germany,  not  until 
about  four  hundred  years  ago,  were 
the  priests  by  violence  compelled 
to  live  a  single  life ;  who  then  were 
so  wholly  bent  against  the  matter, 
that  the  Archbishop  of  Mentz,  be- 
ing about  to  publish  the  Pope  of 
Rome's  decree  to  that  effect,  was 
almost  murdered  in  a  tumult  by 
the  priests  in  their  anger.  And 
the  matter  was  handled  so  rudely, 
that  not  only  were  marriages  for- 
bidden for  the  time  to  come,  but 
also  such  as  were  then  contracted 
were  broken  asunder,  contrary  to 
all  laws  divine  and  luiman,  con- 
trary to  the  Canons  themselves,  that 
were  before  made  not  only  by  Popes, 
but  also  by  most  famous  Councils. 
And  seeing  that,  as  the  world  de- 
cayeth,  man's  nature  by  little  and 
little  waxetli  weaker,  it  is  well  to 
look  to  it,  that  no  more  vices  do 
overspread  German}'.  Fui-ther- 
moi'e,  God  ordained  marriage  to 
be  a-  remedy  for  man's  infirmity. 
The  Canons  themselves  do  say  that 
the  old  rigor  is  now  and  then  in 
latter  times  to  be  released  because 
of  the  weakness  of  men.  Wliich  it 
were  to  be  wished  miglit  be  done  in 
this  matter  also.  And  if  marriage 
be  forbidden  any  longer,  the  churcli- 
es  may  at  length  want  pastors. 

Seeing,  then,  that  there  is  a  plain 
commandment  of  God :  seeing  tlie 


THE  AUGSBURG  CONFESSION. 


33 


sit,  cum  i?nj)urus  coelibatus  plu- 
r'mia  jpariat  scandala,  adulte- 
ria  et  alia  scelera,  digna  arii- 
madversione  ho7ii  magistratus  : 
tamen  mirum  est,  mdla  in  re 
majorem  cxerceri  scevitiam,  guam 
adversus  conjugiuin  Sacerdotum. 
Deus  ^mcepit  honore  afficere  con- 
jiigium.  Leges  in  omnihus  re- 
bus puUicis  hene  constitutis, 
etiam  apud  Ethnicos,  maximis 
honoribus  ornaverunt.  At  nunc 
capitalibus  ^pcenis  exGruciantur, 
et  guidem  Sacer dotes,  contra  Ca- 
nonum  voluntatem,  nxdlam  alimn 
oh  causam,  nisi  projpter  conju- 
gium.  Paxdus  vocat  doctrinam 
dmmoniorum,  guce  jproTiihet  con- 
jugium  (1  Tim.  iv.  1,  3).  Id  fa- 
cile nunc  intelligi  ^wtest,  cum 
talibus  suj)j>liciis  jproliibitio  con- 
jugii  defenditur. 

Sicut  autem  nulla  lex  hu- 
mana  potest  mandatum  Dei  tol- 
lere,  ita  nee  votum  potest  tol- 
lere  mandatum  Dei.  Proinde 
etiam  Cyprianus  suadet,  ut  mu- 
lieres  mtbant,  guoe  non  servant 
promissam  castitatem.  Verba 
ejus  sunt  hcec,  Lib.  L,  Epistola 
XL  :  '  8i  autem  perseverare  no- 
lunt,  aut  non  possunt,  melius 
est,  ut  nubant,  guam  'ut  in 
ignem  deliciis  suis  cadant ;  certe 
mdlum  fratribus   aut   sororibus 


use  of  the  Cliurcli  is  well  known ; 
seeing  that  impure  single  life  bring- 
etli  forth  very  many  offenses,  adul- 
teries, and  other  enormities  worthy 
to  be  punished  by  the  godly  magis- 
trate, it  is  a  marvel  that  greater 
cruelty  should  be  showed  in  no 
other  thing  than  against  the  mar- 
riage of  priests.  God  hath  com- 
manded to  honor  marriage;  the 
laws  in  all  well-ordered  common- 
wealths, even  among  the  heathen, 
have  adorned  marriage  with  very 
great  honors.  But  now  men  are  cru- 
elly put  to  death,  yea,  and  priests 
also,  contrary  to  the  mind  of  the 
Canons,  for  no  other  cause  but  mar- 
riage. Paul  calleth  that  'a  doc-- 
trine  of  devils'  which  forbiddeth 
marriage  (1  Tim.  iv.  1,  3) ;  which 
may  now  very  well  be  seen,  since 
the  forbidding  of  marriage  is  main- 
tained by  such  punishments. 

But  as  no  law  of  man  can  take 
away  the  law  of  God,  no  more  can 
any  vow  whatsoever.  Therefore 
Cyprian  also  giveth  counsel,  that 
those  women  should  marry  who  do 
not  keep  their  vowed  chastity.  His 
words  are  these,  in  the  1st  Book,  the 
2d  Epistle :  '  If  they  will  not  or  are 
not  able  to  endure,  it  is  far  better 
they  should  marry  than  that  they 
should  fall  into  the  fire  by  their 
importunate  desires.  In  any  wise 
let  them  give  no  offense  to  their 


34 


SYMBOLA  EVANGELICA. 


scandalum  faciant?    Et  cequitate  brethren  or  sisters.'    Yea,  even  the 
quadan    lUuntur    ij)si    Canones 
erga  hos,   qui   ante  jiistmn  cuta- 
tem  voverunt,  qxiomodo  fere  hac- 
tenus  fieri  consuevit. 


Art.  \ll.—De  Mlssa.^ 

Fatso  accuscmtur  Ecclesice  no- 
strcB,  quod  Missam  aholeant ;  re- 
tinetur  eiiim  Missa  cipud  nos,  et 
siimma  reverentla  celebratur.  Ser- 
vantur  et  usitatce  cereDionice  fere 
omnes,  jpr<Bterqiiam  quod  Latinis 
caniionibus  [neben  Jateiniscliem 
Gesang\  admiscentur  alicubi  Ger- 
ma7iicce,  quce  additce  sunt  ad  do- 
cendum  jpojpidum.  Nam  ad  hoc 
imum  ojpus  est  ceremoniis,  ut  do- 
ceant  wiperitos. 

Et  non  modo  Paulus  jprKcijpit 
(1  Cor.  xiv.  9)  uti  lingua  intellecta 
populo  in  ecclesia,  sed  etiani  ita 
constitutuin  est  liumano  jure.  As- 
suevit  2)oj)idus,  id  una  utantur 
Sacramento.,  si  qtd  sunt  idonei, 
id  quoque  auget  reverentiam  ac 
veligionem  publicarum  cerenwni- 
arum.    Nulli  enini  admittimtur, 


Canons  show  some  kind  of  justice 
towards  such  as  before  their  ripe 
years  did  vow  chastity,  as  hitherto 
the  use  hath  for  the  most  part  been. 

Art.  Ul.—O/thcMass.'^ 

Our  churches  are  wrongfully  ac- 
cused to  have  abolished  the  Mass. 
For  the  Mass  is  retained  still  among 
us,  and  celebrated  with  great  rev- 
erence ;  yea,  and  almost  all  the 
ceremonies  that  are  in  use,  saving 
that  with  the  things  sung  in  Latin 
we  mingle  certain  things  sung  in 
German  at  various  parts  of  the  ser- 
vice, which  are  added  for  the  peo- 
ple's instruction.  For  therefore 
alone  we  have  need  of  ceremonies, 
that  they  may  teach  the  unlearned. 

This  is  not  only  commanded  by 
St.  Paul,  to  use  a  tongue  that  the  peo- 
ple understand  (1  Cor.  xiv.  9),  but 
man's  law  hath  also  appointed  it. 
We  accustom  the  people  to  receive 
the  Sacrament  together,  if  so  be 
any  be  found  fit  thereunto ;  and 
that  is  a  thing  that  doth  increase 
the  reverence  and  due  estimation 


nisi  antea  exjplorati.  Admonen- 1  of  the  public  ceremonies.  For  none 
tur  etiam  homines  de  dignitate  are  admitted,  except  the}-  be  first 
et  usu  Sacramenti,  quantam  con- 1  proved.     Besides,  we  put  men  in 

'  The  word  here  denotes  the  public  service  with  the  holy  communion,  Missa  (=  missio, 
dismissal)  is  usually  derived  from  the  formula — 7nissa  or  disinissa  est  ecclesia — by  which  in 
the  ante-Nicene  Church  the  catecliumens  were  dismissed  before  the  communion-service  began ; 
hence  the  division  of  the  ancient  service  into  two  distinct  parts,  the  ynissa  catechume/iorum 
and  tiie  missa  Jidelium. 


THE  AUGSBURG  CONFESSION. 


60 


solationem  afferat  pavidis  con- 
scientiis,  ut  discant  Deo  credere, 
et  omnia  bona  a  Deo  exjpectare 
et  jpetere. 


Hie  mltus  deledat  Deum,  talis 
usus  Sacramenti  alit  ^ietatem 
erga  Deum.  Itaque  non  viden- 
tur  ajpud  adversarios  Missce  ma- 
jors religione  fieri,  quam  apud 
nos. 

Constat    autem    hanc    quoqite 
piiblicam     et     longe     maximam 
querelam    omnium    bonorum   vi- 
rorum    diu  fidsse,   quod   Missce 
turjyiter  ])rojp}ianarentur,  collate 
ad  quccstum.    Neque  enim  ohscu- 
rum    est,   quam    late  jpateat    hie 
aiusiis    in    o^niiihus    templis,    a 
qualibus   celebrentur  Missce,  tan- 
tum  2)'^"0j)ter   mercedem   aut   sti- 
^endium,    quam     midti     contra 
interdictum    Canonum    celebre7it. 
Paulus  autem  graviter  minatur 
his,  qui  indigne  tractant  JEucha- 
ristiam,  cum  ait  (1  Cor.  xi.  2Y) : 
'  Qui  ederit  ;panem  hunc,  aut  bi- 
berit    calicem    Domini    indigne, 
reus   erit    corjporis    et    sanguinis 
Domini.''     Itaque  cum  a^ud  nos 
admonerenttir  Sacerdotes  de  hoc 
])eccato,  desierunt  apud  nos  j)ri- 
vatcB  Missce,  cum  fere  nullce  pri- 
vatce  Missce   nisi  quonstus  causa 
fierent.    Neque  ignoraverunt  hos 


mind  of  the  worthiness  and  nse  of 
the  Sacrament,  how  great  comfort 
it  bringeth  to  ■  timid  consciences  ; 
that  they  may  learn  to  believe  God, 
and  to  look  for  and  crave  all  good 
things  at  his  hands. 

This  worship  doth  please  God ; 
such  a  use  of  the  Sacrament  doth 
nourish  piety  towards  God.  There- 
fore it  seemeth  not  that  Masses  be 
more  religiously  celebrated  among 
our  adversaries  than. with  us. 

But  it  is  evident  that  of  long 
time  this  hath  been  the  public  and 
most  grievous  complaint  of  all  good 
men,  that  Masses  are  basely  pro- 
faned, being  used  for  gain.  And 
it  is  not  unknown  how  far  this 
abuse  hath  spread  itself  in  all 
churches ;  of  what  manner  of  men 
Masses  are  used,  only  for  a  reward, 
or  for  wages;  and  how  many  do 
use  them  against  the  prohibition  of 
the  Canons.  But  Paul  doth  griev- 
ously threaten  those  who  treat  the 
Lord's  Supper  unworthily,  saying, 
'  He  that  eateth  this  bread  or  drink- 
eth  this  cup  of  the  Lord  unworthi- 
ly, shall  be  guilty  of  the  body  and 
blood  of  the  Lord'  (1  Cor.  xi.  27). 
Therefore,  when  the  priests  among 
us  were  admonished  of  this  sin,  pri- 
vate Masses  were  laid  aside  among 
us,  seeing  that  for  the  most  part 
there  were  no  private  Masses  but 
only  for  lucre's  sake.    Neither  were 


36 


SYMBOLA  EVANGELICA. 


ahusus  episcopi,  qui  si  corre- 
xissent  eos  in  teiivpore^  minus 
nunc  esset  disse)isiomim.  Antea 
sua  dissiinulatione  multa  vitia 
passi  sunt  in  Ecclesiam  ser])ere. 
Ntinc  sero  iticij)iunt  queri  cle 
calamitatibus  Ecclesia,  cum  hie 
tumultus  own  aliunde  surnjpse- 
rit  occasionem,  quam  ex  illis 
abusibus,  qui  tarn  manifesti 
erant,  ut  tolerai^i  amplius  non 
jpossent.  Magnce  dissetisiones  de 
3Iissa,  de  Sacramento  extiterunt. 
Fortasse  dat  p>oenas  orbis  tain 
diuturnoe  projphanationis  Missa- 
riom,  quam  in  Ecclesiis  tot  se- 
culis  toleraverunt  isti,  qui  enien- 
dare  et  ])oterant  et  debebant. 
Nam  in  Decalogo  scrijytum  est 
(Exod.  XX.  7) :  '  Qui  Dei  nomine 
abutitur,  non  erit  imjyunitus? 
At  ab  initio  Tnundi  nxdla  res 
divina  ita  videtur  imquam 
ad  qucestum  collata  fuisse,  ut 
Missa. 


Accessif  opinio,  qucc  auxit  ^;ri- 
vatas  Missas  in  infinitum,  vide- 
licet quod  Christus  sua  passio7ie 
satisfecerit  jpro  ])eccato  originis, 
et  institicerit  -Missam,  in  qua 
fieret  oblatio  ])ro  quotidianis  de- 
lictis,  mortalibus  et  venialibus. 
Hinc    manavit    j)ubUca    oj)inio, 


the  bishops  ignorant  of  these  abuses, 
and  if  they  had  amended  them  in 
time,  there  had  now  been  less  of  dis- 
sensions. Heretofore,  by  tlieir  dis- 
sembling, they  suffered  mucli  cor- 
ruption to  creep  into  the  Church; 
now  they  begin,  though  it  be  late, 
to  complain  of  the  calamities  of  the 
Church;  seeing  that  this  tumult  was 
raised  up  by  no  other  mean  than 
b}^  those  abuses,  which  were  so  evi- 
dent that  they  could  no  longer  be 
tolerated.  There  were  many  dis- 
sensions, concerning  the  Mass,  con- 
cerning the  Sacrament.  And  per- 
haps the  world  is  punished  for  so 
long  a  profaning  of  Masses,  whicli 
they,  who  both  could  and  ought  to 
have  amended  it,  have  so  man}^ 
years  tolerated  in  the  churches. 
For  ill  the  Ten  Commandments  it 
is  wi'itten,  'He  that  taketli  in  vain 
the  name  of  the  Lord  shall  not  be 
held  guiltless'  (Exod.xx.  7).  And 
from  the  beginning  of  the  world 
there  neither  was  nor  is  any  divine 
thing  whicli  seems  so  to  have  been 
employed  for  gain  as  the  Mass. 

There  was  added  an  opinion, 
which  increased  private  Masses  in- 
finitely :  to  wit,  that  Christ  by  his 
passion  did  satisfy  for  original  sin, 
and  appointed  the  Mass,  wherein 
an  oblation  should  be  made  for 
daily  sins,  both  mortal  and  venial. 
Hereupon  a  common  opinion  was 


THE  AUGSBURG  CONFESSION. 


37 


quod  Missa  sit  opus  delens  J9€C- 
cata  vivoTuin  et  inortuorum  ex 
opere  ojjerato.  Hie  coej)tum  est 
dis])utari,  xitruin  una  Missa, 
dicta  pro  pluribus,  tantundem 
valeat,  quajitum  singidce  pro  sin- 
gidis.  II(2G  disjyutatio  joeperit 
istam  infinitam  multltudinem 
Missarum.  De  his  ojnnioriibus 
nostri  admonuerunt,  quod  dis- 
sentiant  a  Script icris  Sanctis,  et 
ledant  gloriam  passionis  Christi. 
Nam  passio  Christi  fuit  ohla- 
tio  et  satisf actio,  noa  solum  p)ro 
culpa  originis,  sed  etiam  pro 
07nnihus  reliquis- peccatis,  tit  ad 
Hebrews  (x.  10)  scriptum  est : 
'■  Sanctificati  siiinus  p>er  oblatio- 
neni  tTesu  Christi  semeV  Item 
(Heb.  X,  14) :  '  Una  oblatione  con- 
sumavit  in  perpetuum  sanctifi- 
catos.''  Item,  Scriptura  docet, 
nos  coram  Deo  justificari  per 
fidem  in  Christum,  cum  credi- 
mus,  nobis  remitti  peccafa  pro- 
pter Christum.  Jam  si  Missa 
delet  pcccata  vivorum  et  Tnortu- 
orum  ex  opere  operato,  contin- 
git  justificatio  ex  opere  Missa- 
rum, non  ex  fide,  quod  Scriptu- 
ra non  patitur.  Sed  Christus 
jubet  (Luke  xxii.  19)  ' facer e  in 
sui  Qnemoriam,,^  quare  Missa 
instituta  est,  ut  fides  i?i  iis, 
qui  utuntur  Sacramento,  recor- 
detur,  quoB  beneficia  accipiat  per 


received,  that  the  Mass  is  a  -work 
that  taketh  away  the  sins  of  the 
quick  and  the  dead,  and  that  for 
the  doing  of  the  work.  Here  men 
began  to  dispute  whetlier  one  Mass 
said  for  many  were  of  as  great  force 
as  particular  Masses  said  for  par- 
ticular men.  This  disputation  hath 
brought  forth  that  infinite  multi- 
tude of  Masses.  Our  preachers 
have  admonished  concerning  these 
opinions  that  they  do  depart  from 
the  holy  Scriptures,  and  diminish 
the  glory  of  the  passion  of  Christ. 
For  the  passion  of  Christ  was  an 
oblation  and  satisfaction,  not  only 
for  original  sin,  but  also  for  all  oth- 
er sins ;  as  it  is  written  in  the  Epis- 
tle to  the  Hebrews  (x.  10) :  '  We 
are  sanctified  by  the  oblation  of 
Jesus  Christ  once  made ;'  also, '  By 
one  oblation  he  hath  perfected  for- 
ever them  that  are  sanctified'  (Heb. 
X.  14).  The  Scripture  also  teach- 
eth  that  we  are  justified  before  God 
through  faith  in  Christ,  when  we  be- 
lieve that  our  sins  are  forgiven  for 
Christ's  sake.  Now,  if  the  Mass  do 
take  away  the  sins  of  the  quick  and 
the  dead,  even  for  the  work's  sake 
that  is  done,  then  justification  com- 
etli  by  the  work  of  Masses,  and  not 
by  faith ;  which  the  Scripture  can 
not  endure.  But  Clnist  command- 
eth  us  '  to  do  it  in  remembrance  of 
himself  (Luke  xxii.  19),  therefore 


38 


SYMBOLA  EVANGELICA. 


Christum^  et  erigat  et  consoletur 
pavidam  conscientiam.  Nam  id 
est  tneminisse  Chi'isti,  heneficia 
'meminisse,  ac  sentlre,  quod  vere 
exliibeantur  nobis.  Neo  satis  est 
historiam  recordari,  quia  haiic 
etiam  Judcei  et  inipii  recordari 
■j^ossujit.  Est  igititr  ad  hoc  fa- 
cienda  3fissa,  ut  ihi  jporrigatur 
Sacr amentum  his,  quihus  ojms 
est  consolatione,  sicut  Ambrosius 
ait :  '  Quia  seirvper  j)ecco,  semper 
deheo  accipere  medicinam.^ 


Cum  autem  Ifissa  sit  talis  com- 
municatio  Sacramenti,  servatur 
ajnid  nos  una  communis  Missa 
singulis  feriis  atque  aliis  etiam 
diehus,  si  qui  Sacramento  velint 
iiti,  ubi  porrigiiur  Sacramentum 
his,  qui  petutit.  Neque  hie  mos 
in  Ecclesia  novus  est,  nam  vete- 
res  ante  Gregorixnn  non  faciunt 
mentionem  privates  Missce ;  de 
comuni  Missa  plurimum  loquun- 
tur.  Chrysostomus  ait :  '  Sacer- 
dotem  quotidie  stare  ad  altare, 
et  alios  ad  communionem  accer- 
sere,  alios  arcere,^  Et  ex  Cano- 
nibus  veteribus  a^yparet,  unum 
aliquem  celebrasse  Missam,  a  quo 
reliq%d    jpresbyteri  •  et     diaconi 


jtlie  Mass  has  been  instituted  that 
faith  in  them  which  nse  the  Sacra- 
j  ment  may  remember  what  benefits 
it  receiveth  by  Christ,  and  that  it 
may  raise  and  comfort  the  fearful 
conscience.*  For  this  is  to  remember 
Christ,  to  wit,  to  remember  his  ben- 
efits, and  to  feel  and  perceive  that 
they  be  indeed  imparted  unto  us. 
Nor  is  it  suflicient  to  call  to  mind 
tlie  history ;  because  that  the  Jews 
also  and  the  wicked  can  do.  There- 
fore theMass  must  be  used  to  this  end, 
that  there  the  Sacrament  may  be 
reached  unto  them  that  have  need  of 
comfort;  as  Ambrose  saith,' Because 
I  do  always  sin,  therefore  I  ought 
always  to  receive  the  medicine.' 

And  seeing  that  the  Mass  is  such 
a  commmiion  of  the  Sacrament, 
we  do  observe  one  common  Mass 
every  holy  day,  and  on  other  days, 
if  any  will  use  the  Sacrament,  at 
which  times  it  is  offered  to  them 
that  desire  it.  Neither  is  this  cus- 
tom newly  brought  into  the  Church. 
For  the  ancients,  before  Gregory's 
time,  make  no  mention  of  any  pri- 
vate Mass ;  of  the  common  Mass 
they  speak  much.  Chrysostom  saith 
that  '  the  priest  doth  daily  stand  at 
the  altar,  and  call  some  unto  the 
Communion,  and  put  back  others.' 
And  by  the  ancient  Canons  it  is 
evident  that  some  one  did  celebrate 
the  Mass,  of  whom  the  other  elders 


THE  AUGSBURG  CONFESSION. 


39 


suinjpserunt  corjpus  Domini.  Sic 
enim  sonant  verha  Canonis  Ni- 
ceni :  '  Acci^iant  diaconi  secun- 
dum ordinem  2^^^^  ])veshyteros 
ah  episGOjOO  vel  a  preshytero 
sacram  commujiionem.''  Et  Pau- 
I'us  (1  Cor.  xi.  33)  de  communioiie 
juhet,  ut  alii  alios  expectent,  ut 
fiat  communis  participatio. 


Postquam  igitur  Missa  apud 
nos  hahet  exemplxiin  Ecclesice,  ex 
Scriptura  et  Patrlbus,  confidi- 
mus  improhafi  earn  non  posse, 
Tnaxime  cum  pidjlicoi  ceremonies 
magna  ex  parte  similes  usitatis 
serventur/  tantum  nunneries  Mis- 
sarum  est  dissimilis,  quem  pro- 
pter maximos  et  manifestos  abu- 
sus  certe  moderari  pvodesset. 
Nam  olim  etiavi  in  ecclesiis 
frequentissimis  non  fiebat  quo- 
tidie  Missa,  %it  testatur  Ilisto- 
ria  Tripartita  Lib.  IX.  Cap. 
38  :  '' Rursus  autem  in  Alexan- 
dria quarta  et  sexta  feria  Scri- 
ptures leguntur,  easque  Doctores 
interpretantur,  et  omnia  fiunt 
prcBter  solennem  oblationis  mo- 
rem^ 


Vol.  III.— D 


and  deacons  did  receive  the  body 
of  the  Lord.  For  so  the  words  of 
the  Nieene  Canon  do  sound :  '  Let 
the  deacons  in  their  order,  after 
the  elders,  receive  the  holy  Com- 
munion of  a  bishop,  or  of  an  eldei-.' 
And  Paul,  concerning  the  Commu- 
nion, commandeth,  '  that  one  tarry 
for  another'  (1  Cor.  xi.  33),  that  so 
there  may  be  a  common  participa- 
tion. 

Seeing,  therefore,  that  the  Mass 
amongst  us  hath  the  example  of 
the  Church,  out  of  the  Scripture, 
and  the  Fathers,  we  trust  that  it  can 
not  be  disapproved;  especially  since 
our  public  ceremonies  are  kept,  the 
most  part,  like  unto  the  usual  cere- 
monies; only  the  number  of  Masses 
is  not  alike,  the  which,  by  reason  of 
very  great  and  manifest  abuses,  it 
were  certainly  far  better  to  be  mod- 
erated. For  in  times  past  also,  in 
the  churches  whereunto  was  great- 
est resort,  it  was  not  the  use  to  have 
Mass  said  every  day,  as  the  Tripar- 
tite History,  lib.  ix.  cap.  38,  doth  wit- 
ness. '  Again,'  saith  it, '  in  Alexan- 
dria, every  fourth  and  sixth  day  of 
the  week,  the  Scriptures  are  read, 
and  the  doctors  do  interpret  them ; 
and  all  other  things  are  done  also, 
except  only  the  celebration  of  the 
Eucharist.' 


40 


SYMBOLA  EVANGELICA. 


Art.  IV. — De  Confessione. 

Confessio  in  ecclesiis  apud 
nos  no?i  est  aholiia,  non  enim 
solet  joorrigi  corpus  Domini, 
nisi  anted  exploratis  et  ahsolu- 
tis.  Et  docetur  populus  dili- 
gentissime  de  fide  dbsolutionis, 
de  qua  ante  hceo  tempora  ma- 
gnum erat  silentium.  Docentur 
homines,  ut  ahsolutionem  jpluri- 
tni  faciant,  quia  sit  vox  Dei  et 
mandato  Dei  pronuncietur. 


Ornatur  jpotestas  claviutn,  et 
commemoratur,  quantain  consola- 
tionem  afferat  perterrefactis  con- 
scientiis,  et  quod  requirat  Deus 
fidem,  ut  illi  ahsolutioni  tan- 
quain  voci  de  ccelo  sonanti  cre- 
damus,  et  quod  ilia  fides  in 
Christum  vere  consequatur  et  ac- 
cipiat  remissionem  peccatorum. 

Antea  immodice  extollebantur 
satisfactiones ;  fidei  et  ineriti 
Christi  ac  justitim  fidei  nxdloj 
fiehat  mentio ;  quare  in  hac 
parte  miimne  sunt  ciUjxmdoi 
ecclesicii  nostrce.  J^am  hoc  etiam 
adversarii  trihuere  nohis  co- 
guntur,  quod  doctrina  de  pxBiii- 
tentia  diligentissime  a  nostris 
tractata  ac  paUfiacta  sit. 

Sed  de  confessione  docent, 
q^iod  enumeratio  delictorum  non 


Akt.  IV.  —  Of  Confession. 

Confession  is  not  abolished  in 
onr  chnrclics.  For  it  is  not  usual 
to  communicate  the  body  of  our 
Lord,  except  to  those  who  have  been 
previously  examined  and  absolved. 
And  the  people  are  taught  most 
carefully  concerning  the  faith  re- 
quired to  absolution,  about  which 
before  these  times  there  has  been  a 
deep  silence.  Men  are  taught  that 
they  should  highly  regard  absolu- 
tion, inasmuch  as  it  is  God's  voice, 
and  pronounced  by  God's  command. 

The  power  of  the  keys  is  honored, 
and  mention  is  made  how  great  con- 
solation it  brings  to  terrified  con- 
sciences, and  that  God  requires 
faith  that  we  believe  that  absolution 
as  a  voice  sounding  from  heaven, 
and  that  this  faith  in  Christ  truly 
obtains  and  receives  remission  of 
sins. 

Aforetime  satisfactions  were  im- 
moderately extolled  ;  of  faith,  and 
the  merit  of  Christ,  and  justifica- 
tion by  faith,  no  mention  was  made. 
Wherefore  on  this  point  our  church- 
es are  by  no  means  to  be  blamed. 
For  this  even  our  adversaries  are 
compelled  to  concede  in  regard  to 
us,  that  the  doctrine  of  repentance 
is  most  diligently  treated  and  laid 
open  by  us. 

But  of  Confession  our  churches 
teach  that  the  enumeration  of  sins 


THE  AUGSBURG  CONFESSION. 


41 


sit  necessaria,  nee  sint  oneTan- 
dce  conscientice  cura  enumerandi 
ovinia  delicta,  quia  imjyossibile 
est  omnia  delicta  rccitare^  tit 
testatur  Psalvius  (xix.  13) :  '■De- 
licta quis  intelligit  f  Item  Jere- 
mias  (xvii.  9) :  '■  Pramini  est  cor 
hominis  et  inscrutabilej'  Quod 
si  nulla  ^eccata  nisi  recitata 
T emitter entur^  nunquam  adquie- 
scere  conscientice  possent,  quia 
jctlurinia  jpeccata  neque  vident, 
neqiie  meminisse  ])ossunt. 

Testantur  et  veteres  scrijpto- 
res  eniimerationem  non  esse  ne- 
cessarian!. Nam  in  Decretis 
citatur  Chrysostomus,  qui  sic 
ait:  ''Non  tihi  dico,  ut  te  2>^"o- 
das  in  ^uhlicum^  neque  ajjud 
alios  te  accuses,  sed  obedire  te 
volo  2>^'02yhetai  dicenti :  '■'■Revela 
ante  Demn  viam  tuamP  Ergo 
tua  confitere  peccata  apud  De- 
wn,  veruni  judiceni,  cum  ora- 
tione.  Delicta  tuco  j>ronuncia 
non  lingua,  sed  conscientice  tuce 
memorial  etc.  Et  Glosa  {De  Poa- 
nitentia,  Dist.  V.  Cajp.  Consideret), 
fatetur  humani  juris  esse  confes- 
sionem  \_dass  die  Beiclit  nicht 
durch  die  Schrift  gehoten,  son- 
dern  durch  die  Kirche  einge- 
setzt  sei]. 

Veru?n  conjessio,  cum  jprojpter 
maximum  ahsolutionis  beneficium, 


is  not  necessary,  nor  are  consciences 
to  be  bnrdened  with  the  care  of  enu- 
merating all  sins,  inasmnch  as  it  is 
impossible  to  recount  all  sins,  as  the 
Psalm  (xix.  12)  testifies  :  '  Who  can 
understand  his  errors  ?'  So  also 
Jeremiah  (xvii.  9) :  '  The  heart  is 
deceitful  above  all  things,  and  des- 
perately wicked.  Who  can  know 
it?'  But  if  no  sins  were  remitted 
except  what  were  recounted,  con- 
sciences could  never  find  peace, 
because  very  many  sins  they  nei- 
ther see  nor  can  remember. 

The  ancient  writers  also  testify 
that  the  enumeration  is  not  neces- 
sary. For  in  the  Decrees  Chrysos- 
tom  is  cited,  who  speaks  thus :  '  I 
do  not  say  to  thee  that  thou  shouldst 
discover  thyself  in  public,  or  accuse 
thyself  before  others,  but  I  would 
have  thee  obey  the  prophet  when 
he  says :  "Eeveal  thy  way  unto  the 
Lord."  Therefore  with  prayer  con- 
fess thy  sins  before  God  the  true 
Judge.  Pronounce  thine  errors, 
not  with  the  tongue,  but  with  the 
memory  of  thy  conscience.'  And 
the  Gloss  {Of  Rejyentance,  Dist. 
v..  Chap.  Consideret),  admits  that 
Confession  is  of  human  right  only 
[is  not  commanded  in  Scripture, 
but  has  been  instituted  by  the 
Church]. 

Nevertheless,  on  account  of  the 
very   great  benefit    of  absolution, 


42 


SYMBOLA  EVANGELICA. 


turn  propter  alias  conscientia- 
rwn  ntil'itates  ajnid  nos  retine- 
tur. 

Akt.  V. — De  Discrimine  Ciborum. 

Puhlica  persuasio  fait  non 
tantum  vulgi,  sed  etiam  docen- 
tium  in  ecclesiis,  quod  discrimi- 
na  ciborum  et  similes  traditio- 
nes  humance  sint  ojpera  utilia 
ad  promerendam  gratiam  et  sa- 
tisfactoria  7;?'o  jpeccatis.  Et 
quod  sic  senserit  inundus,  ap- 
parel ex  eOj  quia  quotidie  insti- 
tuehantur  novae,  ceremonice,  novi 
ordines,  novce  feri(2^  nova  jeju- 
nia,  et  Doctores  in  tennplis  exi- 
gebant  hcec  opera  tanquam  neces- 
sarium  cultum  ad  promerendam 
gratiam,  et  vehementer  terrehant 
conscientias,  si  quid  omitterent. 

Ex  7iac  persuasione  de  tradi- 
tionibus  inidta  incommoda  in 
Ecclesia  secuta  sunt.  Primo, 
ohscurata  est  doctrina  de  gratia 
et  justitia  fidei,  qucB  est  p)r(Bci- 
pua  pars  Evangelii,  et  quam 
maxime  oportet,  extare  et  emi- 
nere  in  Ecclesia,  ut  meritum 
Christi  bene  cognoscatur,  et  fides, 
qucB  C7'edit  remitti  j9<?cmto  pro- 
pter Christum,  longe  supra  ope- 
ra collocetur.  Quare  et  Paulus 
in  hunc  locum  Qnaxime  incum- 
bit,  legem  et  traditiones  humanas 


as  well  as  for  other  uses  to  the 
conscience,  Confession  is  retained 
among  ns. 

Art.  V.  —  Of  the  Distinction  of  Meats,  and 
of  Traditions. 

It  hath  been  a  general  opinion, 
not  of  the  people  alone,  but  also  of 
such  as  are  teachers  in*the  church- 
es, that  the  differences  of  meats, 
and  such  like  human  traditions, 
are  works  available  to  merit  grace, 
and  are  satisfactions  for  sins.  And 
that  the  world  thus  thought  is  ap- 
parent by  this — that  daily  new  cere- 
monies, new  orders,  new  holidays, 
new  fasts,  were  appointed ;  and  the 
teachers  in  the  churches  did  exact 
these  works  as  a  service  necessary 
to  deserve  grace;  and  they  did 
greatly  terrify  men's  consciences, 
if  auo-lit  were  omitted. 

Of  this  persuasion  concerning  tra- 
ditions many  disadvantages  have 
followed  in  the  Church.  For  first 
the  doctrine  of  grace  is  obscured 
by  it,  and  also  the  righteousness  of 
faith,  which  is  the  principal  part  of 
the  Gospel,  and  which  it  behooveth 
most  of  all  to  stand  forth  and  to  have 
the  pre-eminence  in  the  Church, 
that  the  merit  of  Christ  may  be  well 
known,  and  faith,  which  believeth 
that  sins  are  remitted  for  Christ's 
sake,  may  be  exalted  far  above 
works.    For  which  cause  also  Paul 


THE  AUGSBURG  CONFESSION. 


43 


removet,  ut  ostendat  jiistitiam 
Christianam  aliud  quiddam  esse, 
qiiam  hitjusmodi  opera,  videlicet 
Jidem,  quce  credit  p><^cGata  gratis 
remitti  propter  Christum.  At 
h(£G  doctrina  Pauli  pene  tota 
oppressa  est  per  traditiones,  quce 
pepererunt  opiiiionem,  quod  per 
disc7'imina  ciborum  et  similes 
cultus  oporteat  mereri  gratiam 
et  justitiam.  In  jyoiuitentia  nul- 
la inentio  fiehat  de  fide,  tantum 
hoBG  opera  satisfactoria  projjone- 
hantur,  in  his  videhatur  poeniten- 
tia  tota  consistere. 


Secundo,  hce  traditiones  ohscu- 
raverunt  prcecepta  Dei,  quia 
traditiones  longe  proeferebantur 
prceceptis  Dei.  Christianismus 
totus  putabatur  esse  observatio 
certarum  feriarum,  rituum,  je- 
juniorum,  vestitus.  Hm  obser- 
vationes  erant  in  possessione 
honestissimi  tituli,  quod  essent 
vita  spiritualis  et  vita  perfecta. 
Interim  mandata  Dei  juxta  vo- 
cationeni  nullani  laudern  habe- 
bant,  quod  paterfamilias  educa- 
bat  sobolem,  quod  mater  parie- 
bat,  quod  princeps  regebat  rem 
publicam,  hcec  putabantur  esse 
opera  mundana  et  imperfecta  et 
longe    deteriora    illis    splendidis 


lays  much  stress  on  this  point :  he 
removeth  the  law  and  human  tra- 
ditions, that  he  may  show  that  the 
righteousness  of  Christ  is  a  far  oth- 
er thing  than  such  works  as  these 
be,  namely,  a  faith,  which  believeth 
that  sins  are  freely  i-emitted  for 
Christ's  sake.  But  this  doctrine  of 
Paul  is  almost  wholly  smothered  by 
traditions,  which  have  bred  an  opin- 
ion, that,  by  making  difference  in 
meats,  and  such  like  services,  a  man 
should  merit  grace  and  justification. 
In  their  doctrine  of  repentance  there 
was  no  mention  of  faith ;  only  these 
works  of  satisfaction  were  spoken 
of:  repentance  seemed  to  consist 
wholly  in  these. 

Secondly,  these  traditions  ob- 
scured the  commandments  of  God, 
because  traditions  were  preferred 
far  above  the  commandments  of 
God.  All  Christianity  was  thought 
to  be  an  observation  of  certain  holi- 
days, rites,  fasts,  and  attire.  These 
observations  were  in  possession  of  a 
most  goodly  title,  that  they  were  the 
spiritual  life  and  the  perfect  life. 
In  the  mean  time  God's  command- 
ments, touching  every  man's  call- 
ing, were  of  small  estimation :  that 
the  father  brought  up  his  children, 
that  the  mother  nurtured  them,  that 
the  prince  governed  the  common- 
wealth. These  M^ere  reputed  world- 
ly affairs,  and  imperfect,  and  far 


44: 


SYMBOLA  EVANGELICA. 


ohservationihus.  Et  hie  error 
valde  criiciavit  jyias  conscientias, 
qua  dolehant  se  teneri  imjper- 
fecto  vititi  genere,  iii  corijugio,  in 
magistratihus,  aut  aliis  functio- 
nibus  civilihus,  mirabantur  mo- 
nacJios  et  similes,  et  falso  jpiita- 
hant  iUoruin  ohservationes  Deo 
gratiores  esse. 


Tertio,  traditiones  attulerunt 
magna  jyerieula  conscientiis,  quia 
inipossibile  erat  omnes  traditio- 
nes servare,  et  tamen  homines 
arhitrabaiitur  has  ohservationes 
necessarios  esse  cultus.  Gerson 
scribit,  ^  multos  incidisse  in  de- 
sjyerationem,  quosdam  etiam  sibi 
mortem  conscivisse,  quia  sense- 
rant,  se  own  jposse  satisfacere 
traditionibus^  et  interim  consola- 
tionern  nullam  de  justitia  fidei 
et  de  gratia  audierant.  Vide- 
mus  Summistas  et  Theologos 
eolligere  traditiones,  et  quonrere 
liruiKetag,  ut  levent  conscientias, 
non  satis  tamen  exjyediunt,  sed 
interdum  magis  injiciunt'  la- 
queos  conscientiis.  Et  in  colli- 
gendis  traditionibus  ita  fuerunt 
occupatce  scholce  et  condones,  ut 
non  vacaverit  attingere  Scrij)tu- 
ram,  et  qucerere  utiliorem  doc- 
trinam,  dq  fide,  de  cruce,  de  spe, 
de  dignitate  dviliuon   rentm,  de 


inferior  to  those  glittering  observ- 
ances. And  this  error  did  greatly 
torment  pious  consciences,  which 
were  grieved  that  they  were  lield 
by  an  imperfect  kind  of  life,  in  mar- 
riage, in  magistracy,  or  in  other  civ- 
il functions.  They  had  the  monks, 
and  such  like,  in  admiration,  and 
falsely  imagined  that  the  observ- 
ances of  these  men  were  more  grate- 
ful to  God  than  their  own. 

Thirdly,  traditions  brought  great 
danger  to  men's  consciences,  be- 
cause it  was  impossible  to  keep  all 
traditions,  and  yet  men  thought  the 
observation  of  them  to  be  neces- 
sary services.  Gerson  writeth  that 
'many  fell  into  despair,  and  some 
murdered  themselves,  because  they 
perceived  that  they  could  not  keep 
the  traditions;'  and  all  this  while 
they  never  heard  the  comfort  of  the 
righteousness  of  faith,  or  of  grace. 
We  see  the  Summists  and  Divines 
gather  together  the  traditions,  and 
seek  qualifications  of  them,  to  un- 
burden men's  consciences ;  and  yet 
all  will  not  serve,  but  meantime  they 
bring  more  snares  upon  the  con- 
science. The  schools  and  pulpits 
have  been  so  busied  in  gathering 
together  the  traditions,  that  they 
had  not  leisure  to  touch  the  Scrip- 
ture, and  to  seek  out  a  more  profit- 
able doctrine — of  faith,  of  the  cross, 
of  hope,  of  the  dignity  of  civil  af- 


THE  AUGSBURG  CONFESSION. 


45 


consolatione  conscientiat'iim  in  ar- 
duis  tentationihits.  Itaque  Gerson 
et  alii  quidam  Theologi  graviter 
questi  stent,  se  his  rixis  traditio- 
num  impediri,  quo  minus  ver- 
sari  possent  in  ineliore  genere 
doctrincB.  Et  Augustinus  vetat 
onerare  conscientias  hujusmodi 
ohservationihus,  et  j[)rudenter  ad- 
monet  Januarium,  tot  sciat  eas 
indifferentev  observandas  esse  /  sic 
enim  loquitur. 


Quare  nostri  non  debent  vi- 
deri  hand  causam  teinere  atti- 
gisse,  aut  odio  ejnscoporum, 
ut  quidam  falso  suspicantur. 
Magna  necessitas  fait,  de  illis 
erroribus,  qui  nati  erant  ex  tra- 
ditionibus  male  intellectis,  ad- 
monere  ecclesias.  Nam  Evange- 
liuni  cogit  xirgere  doctrinam  i7i 
ecclesiis  de  gratia  et  justitia 
Jldei,  qucB  tamen  intelligi  non 
^potest,  si  jputent  homines  se  me- 
reri  gratiam  jper  observationes  ab 
ipsis  electas.  Sic  igitur  docue- 
rimt,  quod  j9(?r  observationem 
traditionum  humanarum  non 
p)ossiinus  gratiam  mereri,  aut 
justificari,  ■  quare  non  est  sen- 
tiendum,  quod  hujusmodi  obser- 
vationes sint  necessarius  cultus. 

Addunt  testimonia  ex  Scriptu- 


fairs,  of  tlie  comfort  of  conscience 
in  arduous  trials.  AVherefore  Ger- 
son and  some  other  Divines  have 
made  grievous  complaints,  that  they 
were  hindered  by  these  strifes  about 
traditions,  so  that  they  could  not  be 
occupied  in  some  better  kind  of  doc- 
trine. And  Augustine  forbiddeth 
that  men's  consciences  should  be 
burdened  with  observations  of  this 
kind,  and  doth  very  prudently  warn 
Januarius  to  know  that  they  are  to 
be  observed  as  things  indifferent; 
for  he  so  speaketh. 

Wherefore  our  ministers  must 
not  be  thought  to  have  touched 
this  matter  rashly,  or  from  hatred 
of  the  bishops,  as  some  do  falsely 
surmise  There  was  great  need 
to  admonish  the  churches  of  those 
errors,  which  did  arise  from  mis- 
taking of  traditions;  for  the  Gos- 
pel compelleth  men  to  urge  the  doc- 
trine of  grace  and  of  the  righteous- 
ness of  faith  in  the  Church ;  which 
yet  can  never  be  understood  if  men 
suppose  that  they  can  merit  remis- 
sion of  sins  and  justification  by  ob- 
servances of  their  own  choice.  Thus, 
therefore,  they  teach  us  that  we  can 
not  merit  grace  or  justification  by 
the  observation  of  man's  traditions; 
and  therefore  we  must  not  think 
that  such  observations  are  neces- 
sary service. 

Hereunto  they  add  testimonies 


46 


SYMBOLA  EVANGELICA. 


ra.  Cliristus  (Matt,  xv,  3)  cxcii- 
sat  Aj)Ostolos,  qui  non  servavenint 
usitatmn  tmdltionem,  qme  tanien 
videhahir  de  re  non  illicita, 
sed  inedia  esse,  et  habere  cogna- 
tionem  cum  hajptismatihus  legis ; 
et  dicit  (ver.  9) :  ^Frustra  colunt 
me  mandatis  hominum.''  Igitur 
non  exigit  cidtum  inutilem.  Et 
paido  post  addit  (ver.  11) :  '  Om- 
ne  quod  intrat  in  as,  non  inqui- 
nat  hominemj'  Item  (Rom.  xiv. 
17):  ^  Begnum  Del  non  est  esca 
aut  jpotus^  Col.  ii.  16  :  ^ Nemo  ju- 
dicet  vos  in  ciho,  jyotu,  sabhato 
aut  die  festo?  Item  (ver.  20  sq.) : 
'•  Bi  mortui  est  is  cum  Christo  ah 
elementis  mundi,  quare  tanquam 
viventes  in  mundo  decreta  faci- 
tis :  Ne  attingas,  7ie  gustes,  ne 
contrectesf 


Ait  Petrus  (Acts  xv.  10,  11) : 
'  Quare  tentatis  Deum,  imjpo- 
nentes  jugum  sujyer  cervices  di- 
scipidorum,  quod  neque  nos  ne- 
que  jpatres  nostri  j[)ortare  jootui- 
mus, .  sed  per  gratiam,  Domini 
nostri  Jesu  Christi  crcdhnus  sal- 
vari,  quemadmodum  et  illi^  IIlc 
vetat  Petrus  oner  are  eonscien- 
t'las  plurihus  ritihus  sive  Mosi, 
sive  alas.  Et  (1  Tim.  iv.  1-3)  vo- 
cat  prohihitionem  cihorum  '■  doc- 


out  of  the  Scriptures.  Christ  ex- 
cuseth  his  Apostles  who  kept  not 
the  received  tradition  (which  yet 
seemed  to  be  about  a  matter  not 
unlawful,  but  indifferent,  and  to 
have  some  affinity  with  the  bap- 
tisms of  the  law),  and  saith, '  They 
worship  me  in  vain  with  the  com- 
mandments of  men'  (Matt.  xv.  9). 
Christ,  therefore,  exacteth  no  un- 
profitable service.  And  a  little 
after,  he  addeth  :  '  Whatsoever  en- 
tereth  in  at  the  mouth  defileth  not 
the  man'  (ver.  11).  So  also  (Paul) : 
'  The  kingdom  of  God  is  not  meat 
and  driidc'  (Rom.  xv.  17).  '  Let  no 
man  judge  you  in  meat  or  drink, 
or  in  respect  of  the  Sabbath-days, 
or  of  a  holiday'  (Col.  ii.  IG).  Again : 
'If  ye  be  dead  with  Christ  from 
the  rudiments  of  tlie  world,  why,  as 
though  ye  lived  in  the  world,  are 
ye  subject  to  ti-aditions:  Touch  not. 
taste  not,  handle  not  V  (ver.  20,  21), 
Peter  saith, '  Why  tempt  ye  God, 
laying  a  yoke  upon  the  necks  of 
the  disciples,  which  neither  we  nor 
our  fathers  wei'e  able  to  bear  ?  But 
we  believe  that  through  the  grace 
of  the  Lord  Jesus  Christ  mo  shall 
be  saved,  even  as  they'  (Acts  xv. 
10, 11).  Here  Peter  forbiddeth  to 
burden  the  consciences  with  man}' 
rites,  whether  tliey  be  of  Moses'  or 
of  any  others'  appointing.  And  he 
(Paul)   callcth   the   forbidding   of 


THE  AUGSBURG  CONFESSION. 


47 


trlnam  dwvionioruin^  quia  j;?^ 
gnat  cum  Et'cmgelio,  talia  opera 
'histit'uere  aut  facer e,  ut  joer  ea 
m.ereamur  gratiam,  aut  quod 
non  possit  existere  Christiani- 
smus  sine  tali  cultio. 

Ilic  objiciimt  adversarii,  quod 
nostri  proliibeant  disciplinani  et 
mortificationem  carnis,  sicut  Jo- 
vinianus.  Yeruin  aliud  dejyre- 
liendetur  ex  scriptis  oiostrorum. 
Semper  enim  docuerunt  de  cruce, 
quod  Christianos  oporteat  tol- 
lerare  affliotiones.  Hcec  est  vera, 
seria  et  non  simulata  inortifica- 
tio,  variis  affiictlonihus  exercerl 
et  cruclfigi  cum  Christo.  Tnsic- 
per  docent,  quod  quilibet  Christi- 
anus  debeat  se  corporali  dlsci- 
p>lh\a  aut  corporalibus  exercitiis 
et  labor  [bus  sic  exercere  et  coir- 
cere,  ne  saturitas  aut  desidia 
extimulet  ad  p)ecGandum,,  non  id 
per  ilia  exercitia  mereaviur  gra- 
tiani,  aut  satis  faciamus  pro 
peccatis.  Et  hanc  corporalem 
disciplinain  op)ortet  semper  ur- 
gere,  non  solum  paucis  et  con- 
stitutis  diebus.  Sicut  Christus 
praicipit  (Luke  xxi.  34) :  '  Cavete, 
ne  corpora  vestra  graventur  cra- 
pula'  Item  (Matt.  xvii.  21) :  'Hoc 
genus  dcumoniorum  non  ejicitur 
nisi  jejunio  et  oratione^  Et 
Paulus  ait  (1  Cor.  ix.  27) :  '  Cas- 


meats  '  a  doctrine  of  devils'  (1  Tim. 
iv.  1),  because  that  it  is  against  the 
Gospel  to  appoint  or  do  such  works, 
to  the  end  that  by  them  we  may 
merit  grace  or  justification,  or  as 
though  Christianity  could  not  exist 
without  such  service. 

Here  our  adversaries  object 
against  us,  that  our  ministers  hin- 
der all  good  discipline  and  morti- 
fication of  the  flesh,  as  Jovinian  did. 
But  the  contrary  may  be  seen  by  our 
men's  writings.  For  they  have  al- 
ways taught,  touching  the  cross,  that 
Christians  ought  to  bear  afflictions. 
This  is  the  true,  earnest,  and  un- 
feigned mortification,  to  be  exer- 
cised with  divers  afflictions,  and  to 
be  crucified  with  Christ.  More- 
over they  teach  that  every  Chris- 
tian must  so  b}^  bodily  discipline, 
or  bodily  exercises  and  labor,  exer- 
cise and  keep  himself  under,  that 
plenty  and  sloth  do  not  stimulate 
him  to  sin  ;  not  that  he  may  by 
such  exercises  merit  grace,  or  satis- 
fy for  sins.  And  this  corporal  disci- 
pline should  be  used  always,  not 
only  on  a  few  and  set  days ;  accord- 
ing to  the  commandment  of  Christ : 
'  Take  heed  lest  your  hearts  be  over- 
charged with  surfeiting'  (Luke  xxi. 
34).  Again:  'This  kind  (of  dev- 
ils) goeth  not  out  but  by  prayer 
and  fasting'  (Matt.  xvii.  21).  And 
Paul  saith, '  I  keep  under  my  body. 


48 


SYMBOLA  EVANGELICA. 


tigo  corj)us  meum,  et  redigo  in 
servitutem^  Uhi  dare  osteyidit, 
se  ideo  castigare  corpus,  non  ut 
jper  earn  disci])linarnj  mereatur 
remissionem  jjyeccatoruin,  sed  ut 
corpus  haheat  ohnoxium  et  ido- 
neum  ad  res  sjnrituales  et  ad 
faGiendurii  officium  juxta  voca- 
tionein  suam.  Itatiue  non  dam- 
nantur  ipsa  jejunia,  sed  tradi- 
tiones,  guce  certos  dies,  certos  ci- 
hos  prccscrihunt,  cum  j9er2C?.^Z(? 
conscientice,  tanguam  istiusmodi 
opera  sint  necessarius  cultus. 

ServantuT  tamen  apud  nos  p)le- 
rcegue  traditiones,  quce  conducunt 
ad  hoc,  ut  res  ordlne  geratur  in 
Ecclesia ;  ut  ordo  lectionum  in 
Jlissa  et  praciptice  Jerice.  Sed 
iiiteriiJi  homines  admonentur, 
guod  talis  cultus  non  justificet 
coram  Deo,  et  guod  non  sit  po- 
nendum  peccatum  in  talihus  re- 
bus, si  ounittantuv  sine  scandalo. 
IlaiG  lihertas  in  ritihus  humanis 
non  fuit  ignota  Patrihus.  Nam 
in  Oriente  alio  temp)ore  servave- 
runt  Pascha  quam  Pomce,  et 
cum  Pomani  propter  hanc  dis- 
similitudinem  accusarent  Orien- 
tem  schismatis,  adrnoniti  sunt  ah 
aliis,  tales  mores  non  oportere 
uhique  similes  esse.  Kt  Irenceiis 
inguit :  ^ Dissonantia  jejunii  Jidei 
consonautiam    non   solvit^   sicut 


and  bring  it  into  subjection '  (1  Cor. 
ix.  27),  where  he  plainly  showeth 
that  he  did  therefore  chastise  his 
body;  not  that  by  that  discipline 
he  might  merit  remission  of  sins, 
but  that  his  body  might  be  apt 
and  fit  for  spiritual  things,  and  to 
do  his  duty  according  to  his  call- 
ing. Therefore  we  do  not  con- 
demn fasts  themselves,  but  the 
traditions  which  prescribe  certain 
days  and  cei'tain  meats,  with  dan- 
ger to  the  conscience,  as  though 
such  works  as  these  were  a  neces- 
sary service. 

Yet  most  of  the  traditions  are 
observed  among  us  which  tend  un- 
to this  end,  that  things  may  be  done 
orderly  in  the  Church ;  as,  namely, 
the  order  of  Lessons  in  the  Mass 
and  the  chiefest  holiday's.  But,  in 
the  mean  time,  men  are  admonished 
that  such  a  service  doth  not  justify 
before  God,  and  that  it  is  not  to  be 
supposed  there  is  sin  in  such  things, 
if  they  be  left  undone,  without  scan- 
dal. This  liberty  in  human  rites 
and  ceremonies  was  not  unknown 
to  the  Fathers.  For  in  the  East 
they  kept  Easter  at  another  time 
than  they  did  in  Eome ;  and  when 
they  of  Home  accused  the  East  of 
schism  for  this  diversity,  they  were 
admonished  by  others  that  such  cus- 
toms need  not  be  alike  every  where. 
And  Iren^eus  saith :  '  The  disagree- 


THE  AUGSBURG  CONFESSION. 


49 


ct  Dist.  XII.^  Gregorius  Papa 
significat,  totem  dissmiilitiidinem 
noil  ledere  unitatem  Ecdesice.  Et 
in  Ilistoria  Trvpa7'tita,  lib.  nono, 
iiiuUa  colUguntur  exenvpla  dis- 
siniilmm  ritiiuon,  et  recitantur 
hcEC  verha :  '  Mens  Apostolorum 
fuit^  non  de  diehus  festis  san- 
clre,  sed  j)r(Edieare  honam  con- 
versationem  et  pietatem  \Glaxibe 
mid  Liebe  zu  lehreii\^ 


Art.  VI. — De  Votis  Monachorum. 

Quid  de  votis  monachorum 
a])ud  nos  doceatur,  melius  intel- 
liget,  si  quis  meminerit,  qualis 
status  fuerit  inoiiasteriorum, 
quam  midta  contra  Canones  in 
ipsis  monasteriis  quotidie  fie- 
bant.  Augustini  temjpore  erant 
libera  collegia,  jpostea,  corruj)ta 
disciplina,  %d>ique  addita  sunt 
vota,  ut  tanquam  excogitato  car- 
cere  disciplina  restitueretur. 


AdditcB  sunt  _^j>a'i^?a^M?i  supra 
vota  alicB  multce  observatlones. 
Et  h(EG  vincula  multis  ante 
justam  (jetatem  contra  Canones 
injecta   sunt. 


ment  about  fasting  doth  not  break 
off  the  agreement  of  faith.'  Be- 
sides, Pope  Gregorj^jin  the  12th  Dis- 
tinction, intimates  that  such  diver- 
sity doth  not  hurt  the  unity  of  the 
Church ;  and  in  the  Tripartite  His- 
tory, lib.  9,  many  examples  of  dis- 
similar rites  are  gatliered  together, 
and  these  words  are  there  rehearsed : 
'  The  mind  of  the  Apostles  was,  not 
to  give  precepts  concerning  holi- 
days, but  to  preach  godliness  and  a 
holy  life  [faith  and  love].' 

Akt.  VI.  —  Of  Monastic  Vows. 

What  is  taught  among  us  touch- 
ing the  Yo  ws  of  Monks  will  be  better 
understood  if  one  call  to  mind  what 
was  the  state  of  monasteries,  and 
how  many  things  were  every  day 
committed  in  the  monasteries  con- 
trary to  the  Canons.  In  Augustine's 
time  cloister-fraternities  were  free; 
but  afterwards,  when  discipline  was 
corrupted,  vows  were  every  where 
laid  upon  them,  that,  as  it  were  in 
a  newly  devised  prison,  the  disci- 
pline might  be  restored  again. 

Over  and  besides  vows,  many 
other  observances  by  little  and  lit- 
tle were  added.  And  these  bands 
and  snares  were  cast  upon  many, 
before  tliey  came  to  ripe  years,  con- 
trary to  the  Canons. 


'  Viz.,  in  Decret.  P.  I.  Dist.  XII.  cap.  10,  quod  incipit  a  verbis:   ^  Nov  it  fraternitas  tua.' 
Vide  Corp.  jur.  Can.  ed.  Richter,  Tom.  I.  p.  25  sq.     (From  Bindseil. ) 


50 


SYMBOLA  EVANGELICA. 


Multi  inciderunt  errore  in 
hoc  vitcc  genus,  quihus  ctiam 
si  non  deessent  annl,  tamen  ju- 
dicium de  suis  viribus  defuit. 
Qui  sic  irretiti  erant,  coge- 
bantur  maiiere,  etiam  si  qui- 
dam  beneficio  Canonum  Uberari 
jpossent.  Et  hoc  accidit  magis 
etiam  in  monasteriis  virginum, 
quam  monachoriLm,  cum  sexul 
imbecilliori  magis  jparcendum 
esset. 

Hie  rigor  disjolicuit  midtis  bo- 
nis viris  ante  hoic  temj)ora,  qid 
videbant  ])uellas  et  adolescentes 
271  monasteria  detrudi  j!?/'(9j9^e?r 
victum,  videbant,  quam  infoelicl- 
ter  succederet  hoc  consilium,  quce 
scandala  pareret,  quos  laqueos 
conscientlis  injiceret.  Dolebant 
autoritatem  Canonum  in  re  pe- 
ricxdosissima  omnino  negligi  et 
contemni. 

Ad  hcec  mala  accedebat  talis 
jpersuasio  de  votis,  quam.  con- 
stat etiam  olim  disj)licuisse  ij> 
sis  monachis,  si  qui  jpaxdo 
cordatiores  fuerunt.  Docebant 
vota  jparia  esse  ba;ptismo,  doce- 
bant se  hoc  vital  genere  vie- 
reri  remissionem  peccatorum  et 
justljicationem  coram  Deo.  Imo 
addebant,  vitam  monastlcam  non 
tantum  justitiam    mereri   coram 


Many  through  error  fell  into 
this  kiud  of  life  unawares,  ^Yho, 
though  they  wanted  not  years,  yet 
they  wanted  discretion  to  judge  of 
their  strength  and  ability.  They 
who  were  once  got  within  these 
nets  were  constrained  to  abide  in 
tliem,  though,  by  the  benefit  of  the 
Canons,  some  might  be  set  at  lib- 
erty. And  that  fell  out  rather  in 
the  monasteries  of  nuns  than  of 
monks;  although  the  weaker  sex 
ought  more  to  have  been  spared. 

Tliis  rigor  and  severity  displeased 
many  good  men  heretofore,  M'lien 
they  saw  young  maids  and  young 
men  thrust  into  monasteries,  there 
to  get  their  livino-.  Thev  saw  what 
an  unhappy  issue  this  counsel  had, 
what  offenses  it  bred,  and  v.liat 
snares  it  laid  upon  consciences. 
They  were  grieved  that  the  au- 
thority of  the  Canons  was  wholly 
ne£>;lectcd  and  contemned  in  a 
thing  most  dangerous. 

To  all  these  evils  there  was  add- 
ed such  a  persuasion  concerning 
vows,  as,  it  is  well  known,  did  in 
former  times  displease  the  monks 
themselves,  if  any  of  them  were 
somewhat  wiser  than  the  rest. 
They  tauglit  that  vows  were  equal 
to  baptism;  they  taught  that  by 
tliis  kind  of  life  they  merited  i-e- 
mission  of  sins  and  justification  be- 
fore God  ;  yea,  tliey  added  tliat  the 


THE  AUGSBURG  CONFESSION. 


51 


Deo^  sed  amplius  etia7n,  quia 
servaret  non  modo  prcecepta,  sed 
etiam  consilia  Evangelica.  Ita 
jyersiiadebant  monasticaiii  ^^ro- 
fesslonem  longe  meliorem  esse 
baptismo,  vitam  monasticam 
plus  mereri,  quam  vitam  ma- 
gistratuum,  mtam  pastoruvi  et 
similium,  qui  in  mandatis  Dei 
sine  facticiis  religionibus  suce 
vocationi  serviiint. 


Nihil  horum  negari  potest,  ex- 
tant enim  in  lihi'is  eorum. 

Quid  fiehat  postea  in  mona- 
steriis  ?  Olim  erant  scholce  sa- 
crarum  Uterarum,  et  aliarum 
discij)linarum,  qum  sunt  utiles 
Ecclesice,  et  suinebantur  inde 
pastores  et  episcopi :  nunc  alia 
res  est;  nihil  opus  est  reci- 
tare  nota.  OUni  ad  discenduvi 
conveiiiehant  :  nunc  fingunt  in- 
stil utum  esse  vitce  genus  ad  pro- 
merendam  gratiam  et  justitiam; 
imo  prcedicant  esse  statum  per- 
fectionis,  et  longe  praferunt  om- 
nibus aliis  vitce  generibus  a  Deo 
ordinatis. 


Hcec    ideo     recitavimus    nihil 
od'iose  exaggerantes,  ut  melius  in 


monk's  life  did  not  only  merit  right- 
eousness before  God,  but  more  than 
that,  because  it  observed. not  only 
the  commandments,  but  also  the 
counsels  of  the  Gospel.  And  thus 
they  taught  that  the  monk's  pro- 
fession was  better  than  baptism ; 
that  the  monk's  life  did  merit 
more  than  the  life  of  magistrates, 
of  pastors,  and  such  like,  who, 
in  obedience  to  God's  command- 
ment, followed  their  calling  witli- 
out  any  such  religions  of  man's 
making. 

None  of  these  things  can  be  de- 
nied :  they  are  to  be  seen  in  their 
writings. 

What  occurred  afterwards  in  the 
monasteries?  In  old  time  they 
were 'schools  for  the  study  of  sa- 
cred letters,  and  other  branches  of 
knowledge,  which  were  profitable 
to  the  Church;  and  thence  were 
pastors  and  bishops  taken  :  but  now 
the  case  is  altered.  It  is  needless 
to  rehearse  what  is  notorious.  In 
old  time  they  came  together  into 
such  places  to  learn ;  but  now  they 
feign  that  it  is  a  kind  of  life  taken 
up  to  merit  remission  of  sins  and 
justification;  yea,  they  say  it  is  a 
state  of  perfection,  and  prefer  it  to 
all  other  kinds  of  life,  the  kinds 
that  God  ordained. 

We  have  therefore  mentioned 
these  things,  not  to  excite  odium, 


52 


SYxMBOLA  EVA^GELICA. 


telligi  posset  de  hac  re  doctrina 
nostroriim. 


Priiimin  de  Ids,  qui  onatri- 
moiiia  contrahunt,  sic  docent 
apud  noSj  quod  liceat  omnibus, 
qui  non  sunt  idonei  ad  coeliha- 
tum,  contrahere  matrimonium, 
quia  vota  iion  ])ossunt  ordina- 
tionem  ac  inandatuni  Dei  tol- 
lere.  Est  autem  hoc  Qnandatum 
Dei  (1  Cor.  vii.  2) :  '  Projpter  for- 
7Ucationem  haheat  imusquisque 
uxorem  suam^  Neque  manda- 
tum  solum,  sed  etiam  creatio  et 
ordinatio  Dei  cogit  hos  ad  con- 
jugium,  qui  sine  singulari  Dei 
opere  non  sunt  excej)ti,  juxta  il- 
lud  (Gen.  ii.  18) ) :  '  If  on  est  bo- 
num  homini  esse  solum!'  Igi- 
tur  non  j)^ccant  isti,  qui  obtem- 
jperant  huic  mandato  et  ordina- 
tioni  Dei. 

Quid  j)otest  contra  hmc  02)2>0- 
ni  f  Exaggeret  aliquis  obligatio- 
nem  voti,  quantum  volet,  tamen 
non  jpoterit  efficere,  ut  votujn 
tollat  mandatum  Dei.  Canones 
docent,  ^in  omni  voto  jus  sujpe- 
rioris  excipi : '  quare  tmdto  mi- 
nus hcec  vota  contra  mandata 
Dei  valent. 


Quodsi  obligatio  votoruni  nul- 


exaggerating  nothing,  to  the  end 
that  the  doctrine  of  our  churches 
toucliing  this  matter  might  be  nn- 
dcrstood. 

First,  concerning  such  as  con- 
tract marriage,  thus  they  teach 
among  us :  that  it  is  lawful  for 
any  to  marry  that  are  not  adapt- 
ed for  a  single  life;  forasmuch  as 
vows  can  not  take  away  God's  or- 
dinance and  connnandment.  The 
commandment  of  God  is, '  To  avoid 
fornication,  let  every  man  have  his 
own  wife'  (1  Cor.  vii.  2).  And  not 
only  the  commandment,  hut  also 
the  creation  and  ordinance  of  God, 
compelleth  such  unto  marriage  as 
without  the  special  M'ork  of  God 
are  not  exempted ;  according  to  that 
saying,  '  It  is  not  good  for  man  to 
be  alone '  (Gen.  ii.  18).  They,  there- 
fore, that  are  obedient  to  this  com- 
mandment and  ordinance  of  God 
do  not  sin. 

What  can  be  said  against  these 
things?  Let  a  man  exaggerate  the 
bond  of  a  vow  as  much  as  he  will, 
yet  can  he  never  bring  to  pass  that 
the  vow  shall  take  away  God's 
commandment.  The  Canons  teach, 
'  tliat  in  every  vow  the  right  of  the 
superior  is  excepted :'  much  less, 
therefore,  can  these  vows,  which 
are  contrary  to  God's  command- 
ment, be  of  force. 

If  so  be  that  the  obligation  of 


THE  AUGSBURG  CONFESSION. 


53 


las  haheret  causas,  cur  mutari 
possit :  nee  Romani  Ponti- 
fices  dispensassent  ^  neque  enim 
licet  homini  ohligationem,  quce 
sim/pliciter  est  juris  divini, 
rescindere.  Bed  pvudenter  ju- 
dicaverunt  Romani  Pontifices 
ceqtdtatem  in  Jiac  ohligatione 
adliihendam  esse.  Ideo  so'jpe  de 
votis  dispensassG  leguntur.  Nota 
est  historia  de  Rege  Arrago- 
oium,  revocato  ex  tnonasterio, 
et  extant  exenvpla  nostri  tem- 
poris. 

Deinde,  cur  ohligationem  exag- 
gerant  adversarii  seu  effectum 
voti,  cum  interim  de  ipsa  voti 
natura  sileaiit,  quod  debet  esse 
in  re  ptossihili^  quod  debet  esse 
'voluntarium^  sponte  et  consulto 
conceptum.  At  quomodo  sit  in 
potestate  Jwminis  perpetua  ca- 
stitas,  non  est  ignotum.  Et 
qiwtusquisque  sponte  et  consulto 
vovit?  Puellm  et  adolescentes, 
priusquam  judicare  possunt, 
persuadentur  ad  vovendum,  in- 
terdum  etiam  coguntur. 


Quare  non  est  mquum  tcini 
rigide  de  obligatione  disputare, 
cum     omnes     fateantur     contra 


vows  has  no  causes  why  it  miglit 
be  changed,  tlieii  could  not  the  Ro- 
man Pontiffs  have  dispensed  there- 
with. For  neither  is  it  lawful  for 
man  to  disannul  that  bond  which 
doth  simply  belong  to  the  law  of 
God.  But  the  Eoman  Pontiffs  have 
judged  very  prudently,  tliat  in  this 
obligation  there  must  equity  be 
used;  therefore  they  often,  as  we 
read,  have  disi3ensed  with  vows. 
The  history  of  the  King  of  Arra- 
gon,  being  called  back  out  of  a  mon- 
astery, is  well  known;  and  there 
are  examples  in  our  own  time. 

Secondly,  why  do  our  adversaries 
exaggerate  the  obligation  or  the 
effect  of  the  vow;  wdien  in  the 
mean  time  they  speak  not  a  word 
of  the  very  nature  of  a  vow,  that 
it  ought  to  be  in  a  thing  possible, 
ought  to  be  voluntary,  and  taken 
up  of  a  man's  own  accord,  and 
with  deliberation?  But  it  is  not 
unknown  how  far  perpetual  chas- 
tity is  in  the  power  of  a  man.  And 
how  many  a  one  amongst  them 
is  there  that  doth  vow  of  his  own 
accord  and  well  advised  ?  Maidens 
and  youths,  before  they  know  how 
to  judge,  are  persuaded,  yea,  some- 
times also  compelled  to  vow. 

Wherefore  it  is  not  meet  to  dis- 
pute so  rigorously  of  the  obligation, 
seeing  that  all  men  confess  that  it  is 


*  The  ed.  princcps  reads  possibi — a  typographical  error. 


54 


SYMBOLA  EVANGELICA. 


voti  naturam  esse,  quod  non 
sjponte,  quod  inconsulto  admit- 
titur. 

Plerique  Canones  rescindunt 
vota  ante  annum  XV.  contracta, 
quia  ante  illam  cetatem  non  vi- 
detur  tantum  esse  judicii,  ut  de 
2Jer2)etua  vita  constitui  jpossit. 
Alius  Canon,  j)lus  concedens 
hominum  imhecillitati,  addit  an- 
nos  aliquot,  vetat  enim  ante  an- 
num XVIII.  votum  fieri.  Sed 
utrum  sequemuT  f  maxima  pars 
hahet  exeusationem,  cur  mona- 
steria  deserant,  quia  plurimi  an- 
te hanc  cBtatem  voverunt. 


Postrcmo,  etiam  si  voti  vio- 
latio  rejpreliendi  j?os56?^,  tamen 
non  videtur  statim  sequi,  quod 
conjugia  talium  personarum  dis- 
solvenda  sint.  Nam  Augustinus 
negat  debere  dissolvi,  XXVII. 
qucest.  I.  Cap.  Nujptiaruni ;  cu- 
jus  non  est  levis  auctoritas, 
etiamsi  alii  jpostea  alitor  sense- 
runt. 

Quanquam  autem  manda- 
tum  Dei  de  '  conjugio  mdea- 
tur  jplerosque  liberare  a  votis, 
tamen  afferunt  nostri  et  aliam 
rationem    de    votis,    quod    sint 


against  the  nature  of  a  vow,  that  it 
is  not  done  of  a  man's  own  accord, 
nor  advisedly. 

The  Canons  for  the  most  part 
disannul  vows  which  are  made  be- 
fore lifteen  years  of  age ;  because 
that  before  one  come  to  that  age 
there  seemeth  not  to  be  so  much 
judgment  that  determination  may 
be  made  concerning  a  perpetual 
life.  Another  Canon,  permitting 
more  to  the  weakness  of  men,  doth 
add  some  years  more;  for  it  for- 
biddetli  a  vow  to  be  made  before 
one  be  eighteen  years  of  age.  But 
which  of  these  shall  we  follow? 
The  greatest  part  have  this  excuse 
for  forsaking  monasteries,  because 
most  of  them  vowed  before  they 
came  to  this  age. 

Last  of  all,  even  though  the 
breaking  of  a  vow  were  to  be  rep- 
rehended, yet  it  seems  not  to  fol- 
low directly  that  the  marriages  of 
such  persons  are  to  be  dissolved. 
For  Augustine,  in  his  27tli  quest. 
1st  chap.  Of  JIarriages,  doth  deny 
that  they  ought  to  be  dissolved; 
and  his  authority  is  not  lightly  to 
be  esteemed,  although  others  after- 
wards have  thought  otherwise. 

And  although  the  commandment 
of  God  touching  wedlock  doth  free 
most  men  from  vows;  yet  our  teach- 
ers do  also  bring  another  reason  con- 
cerning vows,  to  show  that  they  are 


THE  AUGSBURG  CONFESSION. 


55 


irrita,  quia  omnis  cultus  Dei, 
ah  Jiomiiiibus  sine  mandato  Dei 
institutus  et  electus  ad  j^^'ome- 
rendam  justijicationevi  et  gi'a- 
tiam,  impius  est,  siciit  Christus 
ait  (Matt.  xv.  9):  '■  Frustra  co- 
lunt  ine.mandatis  hoDiiiium.^  Et 
Paidus  %d)ique  docet,  justitiam 
non  esse  qucereiulaiii  ex  nostris 
observationibus  et  cultibus,  qui 
sint  excogitati  ab  hoininibus, 
sed  contingere  earn  per  fidem 
credentibus,  se  recipi  in  gratiam 
a  Deo  propter  Christum. 


Constat  autem  monacJios  do- 
cuisse,  quod  facticion  religiones 
satisfaciant  pro  peccatis,  mere- 
antur  gratiam  et  justificatio- 
nem.  Quid  hoc  est  aliud,  quara 
de  gloria  Christi  detrahere,  et 
obscurare  ac  negare  justitiam 
fideif  Sequitur  igitur,  ista  vo- 
ta  usitata  impios  cultus  fuisse; 
quare  sunt  irrita.  If  am  votum 
impiuni  et  factum  contra  man- 
data  Dei  non  valet,  neque  enim 
debet  votum  vinculum  esse  ini- 
quitatis,  ut  Canon  dicit. 

Paulus  dicit  (Gal.  v.  4):  ^  Eva- 
Guati  estis  a  Christo,  qui  in 
lege  justificamini,  a  gratia  exci- 
distis.^  Ergo  etiam,  qui  votis 
justificari  volunt,  evacuantur  a 
Vol.  III.— E 


void :  because  that  all  the  worship 
of  God,  instituted  of  men  without 
the  commandment  of  God,  and 
chosen  to  merit  remission  of  sins 
and  justification,  is  wicked;  as 
Christ  saitli :  '  In  vain  they  d.  > 
worship  me,  teaching  for  doctrines 
the  commandments  of  men'  (Matt. 
XV.  9).  And  Paul  doth  every  where 
teach  that  righteousness  is  not  to 
be  sought  of  our  own  observances, 
and  services  which  are  devised  by 
men ;  but  that  it  cometh  by  faith 
to  those  that  believe  that  they  are 
received  into  favor  by  God  for 
Christ's  sake. 

But  it  is  evident  that  the  monks 
did  teach  that,  these  counterfeited 
religions  satisfy  for  sins,  and  merit 
grace  and  justification.  AVliat  else 
is  this  than  to  detract  from  the 
glory  of  Christ,  and  to  obscure  and 
deny  the  righteousness  of  faith? 
Wherefore  it  followeth  that  these 
common  vows  were  wicked  serv- 
ices, and  are  therefore  void.  For 
a  wicked  vow,  and  that  which  is 
made  against  the  commandments 
of  God,  is  one  of  no  force ;  neither, 
as  the  Canon  saith,  ought  a  vow  to 
be  a  bond  of  iniquity. 

Paul  saith,  '  Christ  is  become  of 
no  effect  unto  you,  whosoever  of 
you  are  justified  by  the  law;  ye 
are  fallen  from  grace'  (Gal.  v.  4). 
They,  therefore,  who   wish   to  be 


56 


SYMBOLA  EVANGELICA. 


Christo,  ct  a  gratia  excidunt. 
Nam  ct  hi,  qui  votis  tribuunt 
just-ificationem,  trihuunt  proj^riis 
ojyerihus  hoc,  quod  jproj)i'ie  ad 
gloriam  Christi  jpertinet.  Ne- 
que  vero  necjari  j)otGst,  quin  mo- 
nachi  docuerint,  se  ])er  vota  et 
ohservationes  suas  justificari  et 
mereri  remissionem  jpeccatorum, 
imo  affinxerunt  absiirdiora,  dixe- 
runt  se  aliis  mutuari  sua  ojoera. 
Hoec  si  quis  velit  odiose  exagge- 
rare,  quam  multa  ])ossit  colli- 
gere,  quorum  jam  ipsos  mona- 
chos  jpudet. 


Ad  hcec  J9ers?«a5e;'i^?i^  homi- 
nihus,  facticias  religiones  esse 
statum  ChristiaJUB  perfectionis. 
An  noil  est  hoc  justificatio- 
nem  tribuere  oj)erihus  f  Noii 
est  leve  scandcdum  in  Eccle- 
sia,  jpopido  jpro2:>onere  cerium 
Gultum  ab  hominihus  excogita- 
tum  sine  mandato  Dei,  et  do- 
cere,  quod  talis  cultus  justijicet 
Jiom.ines :  quia  justitia  fidei, 
quam  7naxime  oiyortet  tradi  in 
Ecclesia,  ohscuratur,  cum  illce 
mirificce  religiones  angelorum,  si- 
midatio  jpauj^ertatis  et  humili- 
tatis,  et  conlibatus  offunduntur 
oculis  hominum. 

Prceterea  ohscurantur  j[)rcecej>ta 


justified  by  vows,  are  made  void  of 
Christ,  and  fall  from  grace.  For 
they  also  who  attribute  justifica- 
tion to  their  vows,  attribute  to  their 
own  works  what  pi-operly  belongs 
to  the  glory  of  Christ.  ISTor  truly 
can  it  be  denied  that  the  monks 
taught  that  they  are  justified  by 
their  vows  and  observances,  and 
merit  the  remission  of  sins ;  nay, 
they  invented  yet  greater  absurdi- 
ties, and  said  they  could  transfer 
their  good  works  to  others.  If  any 
man  wished  to  expand  these  things, 
so  as  to  excite  odium,  how  many 
things  might  he  rehearse  whereof 
the  monks  themselves  are  now 
ashamed ! 

Moreover,  they  would  persuade 
men  that  these  invented  religious 
orders  are  a  state  of  Christian  per- 
fection. Or  is  this  not  attribu- 
ting justification  to  works?  It  is 
no  light  offense  in  the  Church  to 
propound  unto  the  people  a  certain 
service  devised  by  men,  without  the 
commandment  of  God,  and  to  teach 
that  such  a  service  doth  justify  men ; 
because  that  the  righteousness  of 
faith,  which  ought  esj)eciall3'  to  be 
taught  in  the  Church,  is  obscured 
when  those  marvelous  religions  of 
angels,  the  pretense  of  jjoverty  and 
humility,  and  of  celibacy,  are  cast 
before  men's  eyes. 

Moreover,  the  commandments  of 


THE  AUGSBURG  CONFESSION. 


57 


Dei  et  venis  cultus  Dei,  cum 
audiunt  homines,  solos  Diona- 
chos  esse  in  statu  ^erfectionis^ 
quia  jperfectio  Christiana  est  se- 
rio  timere  Deum,  et  tutsus  con- 
cijpere  magnam  Jidem,  et  confi- 
dere  ^roj>ter  Christum,  quod 
hdbeamus  Deum  jj»Zac(Z?5i«?z,  X)e- 
ytere  a  Deo,  et  certo  exjoedare 
auxiliiwi  in  omnibus  rebus  ge- 
rendis,  juxta  vocationem  ,•  inte- 
rim fovis  diligenter  facere  bona 
ojpera,  et  servire  vocationi.  In 
his  rebus  est  vera  perfectio  et 
verus  cultus  Dei,  non  est  in  cce- 
libatu,  aut  inendicitate,  aut  veste 
sordida. 

Verwn  populus  C07icij)it  mid- 
tas  perniciosas  oj}inio?ies  ex  ill'is 
falsis  jpreconils  vitce,  monasticce. 
Audit  sine  modo  laudari  coeli- 
batum  :  ideo  cum  offensione  con- 
scientice  versatur  iji  conjuglo. 
Audit  solos  mendicos  esse  per- 
fectos :  ideo  cum  offensione  con- 
scientice  retinet  possessiones,  nego- 
tiaticr.  Audit  consilium  Evan- 
gelicum  esse  de  nun  vindican- 
do :  ideo  alii  in  privata  vita 
non  verentur  idcisci,  audiunt 
enim-  consiliwm  esse,  7ion  prce- 
ceptum.  Alii  omnes  magistra- 
tus  et  civilia  officia  judicant  in- 
digna  esse  Christianis. 


God,  and  the  true  worship  of  God, 
are  obscured  when  men  hear  that 
monies  alone  are  in  that  state  of 
perfection  ;  because  that  Christian 
perfection  is  this,  to  fear  God  sin- 
cerely, and  again,  to  conceive  great 
faith,  and  to  trust  assuredly  that 
God  is  pacified  towards  us,  for 
Christ's  sake ;  to  ask,  and  certainly 
to  look  for,  help  from  God  in  all 
our  affairs,  according  to  our  calling; 
and  outwardly  to  do  good  w^orks 
diligently,  and  to  attend  to  our  vo- 
cation. In  these  things  doth  true 
perfection  and  the  true  worship  of 
God  consist :  it  doth  not  consist  in 
singleness  of  life,  in  beggary,  or  in 
vile  apparel. 

The  people  doth  also  conceive 
many  pernicious  opinions  from 
these  false  commendations  of  the 
monastic  life.  They  hear  celibacy 
praised  above  measure;  therefore 
with  offense  of  conscience  they  live 
in  marriage.  They  hear  that  men- 
dicants only  are  perfect ;  therefoi'e 
w^itli  offense  of  conscience  they  keep 
their  possessions,  and  buy  and  sell. 
They  hear  that  the  Gospel  only 
giveth  counsel  not  to  take  revenge; 
therefore  some  in  private  life  are 
not  afraid  to  'avenge  themselves; 
for  they  hear  that  it  is  a  counsel,  not 
a  commandment.  Others  do  think 
that  all  magistracy  and  civil  offices 
are  unworthy  Christian  men. 


58 


SYMBOLA  EVANGELICA. 


Leguntiw  exempla  hotninum, 
qui  deserto  conjugio,  deserta  rei- 
puhliccB  adinlnist?'atione,  abdide- 
runt  se  in  monasteria.  Id  vo- 
cahant  fugere  ex  mundo,  et  quce- 
rere  vitce  genus,  quod  Deo  magis 
placeret,  nee  videhant,  Deo  ser- 
viendum  esse  in  illis  mcmdatis, 
quce  ijyse  tradidit,  non  in  man- 
datis,  quae  sunt  excogitata  ah 
ho77ii?iibus.  Donum  et  jperfec- 
tum  vitce  genus  est,  quod  habet 
mandatum  Dei.  De  his  rebus 
necesse  est  adnionere  homines. 
Et  ante  hcec  temjyora  rej^irehen- 
dit  Gerson  errorem  monachorum 
de  jperfectione,  et  testatur,  suis 
tem^oribus  novani  vocem  faisse, 
quod  vita  monastica  sit  status 
perfedionis. 


Tarn  midtoe  impice  opiniones 
hoirent  in  votis,  quod  justificent, 
quod  sint  perfectio  Christiana, 
quod  servent  consilia  et  p)n^- 
cepta,  quod  hdbeant  opera  super- 
erogationis.  JTcec  omnia  cum 
sint  falsa  et  inania,  faciunt  vota 
irrita. 


Art.  VII. — De  Potestate  Ecdesiastica. 

Magna    disputationea  faerunt 
de    potestate     Episcoporum,    in 


We  read  examples  of  men  who, 
forsaking  wedlock,  and  leaving  the 
government  of  the  commonwealth, 
have  hid  themselves  in  monasteries. 
This  they  called  flying  out  of  the 
world,  and  seeking  a  kind  of  life 
which  is  more  acceptable  to  God : 
neither  did  they  see  that  God  is  to 
be  served  in  those  commandments 
which  he  himself  hath  delivered, 
not  in  the  commandments  which 
are  devised  by  men.  That  is  a  good 
and  perfect  kind  of  life  which  hath 
the  commandment  of  God  for  it. 
It  is  necessary  to  adn*ionisli  men  of 
these  things.  And  before  these 
times  Gerson  did  reprehend  this 
error  of  the  monks  concerning  per- 
fection ;  and  witnesseth,  that  in  liis 
time  this  was  a  new  saying,  that  the 
monastical  life  is  a  state  of  perfec- 
tion. 

Thus  many  wicked  opinions  do 
cleave  fast  unto  vows :  as  that  they 
merit  remission  of  sins  and  justifi- 
cation, that  they  are  Christian  per- 
fection, that  they  do  keep  the  coun- 
sels and  commandments,  that  they 
have  works  of  supererogation.  All 
these  things  (seeing  they  be  false 
and  vain)  do  make  vows  to  be  of 
none  effect. 

Art.  VII. — 0/  Ecclesiastical  Poiver. 

There  have  been  great  controver- 
sies touching  the  power  of  Bishops ; 


THE  AUGSBURG  CONFESSION. 


59 


quihus  nonnulli  incommode  com- 
miscuerunt  jpotestatein  Ecclesias- 
ticam  ct  jpotestatem  gladii. 

Et  ex  hac  confusione  maxima 
hella,  maximi  moius  extiterimt, 
dum  Pontifices,  freti  j;6'z'(?stoz;d 
claviwn,  non  solum  novos  cultus 
instituerunt  reservatione  casit- 
um,  violentls  excommunicationi- 
hus  conscientias  oneraverunt,  sed 
etiam  regna  mundi  transferre  et 
imjperatorihxis  adimere  imjperium 
conati  sunt. 


Hoic  vitia  midto  ante  re][>re- 
henderunt  in  Ecclesia  homilies 
pii  et  eruditi.  Itaque  nostri  ad 
consolandas  conscientias  coacti 
sunt  ostendere  discrimen  ecclesi- 
asticce  potestatis  et  potestatis  gla- 
dii, et  dociterunt  ntramque  pro- 
pter mandatum  Dei  religiose 
venerandam  et  honore  aijicien- 
dam  esse,  tanquam  summa  Dei 
beneficia  in  terris.  i 


Sic  auteni  sentiunt,  p)otesta- 
tem  clavium  seu  potestatem  Epi- 
scojjorum,  juxta  Evangelium,  po- 
testatem esse  seu  mandatum  Dei, 
prcedicandi  Evangelii,  7'eniittendi 
et  retinendi  jpeccata,  et  adviini- 
strandi  Sacramenta.     Nam  cum 


in  wliicli  many  have  incommodi- 
ously mingled  together  the  Eccle- 
siastical power  and  the  power  of 
the  sword. 

And  out  of  this  confusion  there 
have  sprung  very  great  wars  and 
tumults,  while  that  the  Pontiffs, 
trusting  in  the  power  of  the  keys, 
have  not  only  appointed  new  kinds 
of  service,  and  burdened  men's  con- 
sciences by  reserving  of  cases,  and 
by  violent  excommunications ;  but 
have  also  endeavored  to  transfer 
worldly  kingdoms  from  one  to  an- 
other, and  to  despoil  emperors  of 
their  power  and  authority. 

These  faults  did  godly  and  learn- 
ed men  long  since  reprehend  in 
the  Church ;  and  for  that  cause 
our  teachers  were  compelled,  for 
the  comfort  of  men's  consciences, 
to  show  the  difference  between  the 
ecclesiastical  power  and  the  pow- 
er of  the  sword.  And  they  ha^•e 
taught  that  both  of  them,  because 
of  God's  commandment,  are  duti- 
fully to  be  reverenced  and  honored, 
as  the  chiefest  blessings  of  God 
upon  earth. 

Now  their  judgment  is  this  :  that 
the  power  of  the  keys,  or  the  power 
of  the  Bishops,  by  the  rule  of  the 
Gospel,  is  a  power  or  command- 
ment from  God,  of  preaching  the 
Gospel,  of  remitting  or  retaining 
sins,  and  of  administering  the  Sac- 


60 


SYMBOLA  EVANGELICA. 


hoc  tnandato  Christus  mittit 
Apostolos  (John  XX,  21  sqq.) :  '■Si- 
cut  misit  me  Pater,  ita  et  ego 
mitto  vos.  Accijnte  Sjnritum 
Sanctum :  quorum  reniiseritls 
jpeccata,  remittuniur  eis,  et  quo- 
rum retinueritis  jyeccata,  retenta 
sunt.''  Mark  xvi,  15  :  '  Ite,  prce- 
dicate  Evaiigelium  omni  crea- 
turce^  etc. 

Ucec  2>otestas  tantimi  exercetur 
docendo  seu  jyrcedicando  verhum, 
et  jporrigendo  Sacramenta,  vel 
multis  vel  singulis  juxta  voca- 
tio7iem,  quia  conceduntur  non 
res  corj)07'ales,  sed  res  ceterna, 
justitia  ceterna,  Sjnritus  Sanc- 
tus,  vita  ceterna.  Jlcec  non  jpos- 
sunt  contingere  nisi  jper  ministe- 
rium  verhi  et  Sacramentorum ; 
sicut  Paulus  dicit  (Eom.  i.  16) : 
'  Evangelium  est  jpotentia  Dei  ad 
sahdeni  omni  credenti.^ 


Itaque    cum  potestas    ecclesia- 


raments.  For  Christ  doth  send  his 
Apostles  with  this  charge:  'As  the 
Father  hath  sent  me,  even  so  send  I 
you.  Receive  ye  the  Holy  Ghost: 
whosesoever  sins  ye  remit,  they  are 
remitted  unto  them ;  and  whose- 
soever sins  yc  retain,  they  are  re- 
tained '  (John  XX.  21-23).  '  Go,  and 
preach  the  Gospel  to  every  creature,' 
etc.  (Mark  xvi.  15). 

This  power  is  put  in  execution 
only  by  teaching  or  preaching  the 
AVord  and  administering  the  Sac- 
raments, either  to  many  or  to  sin- 
gle individuals,  in  accordance  with 
their  call.  For  thereby  not  corpo- 
ral things,  but  eternal,  are  granted ; 
as  an  eternal  righteousness,  the 
Holy  Ghost,  life  everlasting.  These 
things  can  not  be  got  but  by  the 
ministry  of  the  Word  and  of  the 
Sacraments,  as  Paul  saith,  '  The 
Gospel  is  the  })0wer  of  God  to  sal- 
vation to  every  one  that  believeth' 
(Rom.  i.  16). 

Seeing,  then,  that  the  ecclesias- 
stica  concedat  res  cefernas,  et  taji-itical  power  concerneth  things  eter- 


tu7n  exerceatur  i^er  ministerium 
verhi :  non  impedit  j>oliticam 
administrationem ;  sicut  ars  ca- 
nendi  niJdl  imjpedit  politicam 
administrationeon.  Nam  j^oZz- 
tica  administratio  versatur  circa 
alias  res,  quam  Evangelium : 
mag ist ratals  defendit  non  mentes, 
sed    cor])ora    et    res    corporales 


nal,  and  is  exercised  only  by  the 
ministry  of  the  "Word,  it  hindereth 
not  tlie  political  government  any 
more  than  the  art  of  singing  hin- 
ders political  government.  For  the 
political  administration  is  occupied 
about  other  matters  than  is  the 
Gospel.  The  magistracy  defends 
not  the  minds,  but  the  bodies,  and 


THE  AUGSBURG  CONFESSION. 


61 


adversus  manifestas  injurias,  et 
coercet  homines  gladio  et  corj)o- 
ralihus  jpcenis^  ut  jiistit'iavi  civi- 
lem  et  jyacevi  retineat. 

1^071  igitur  coiimiisGenda:  sunt 
potestates  ecdesiastica  et  civi- 
lis :  ecdesiastica  suuni  inanda- 
tum  lutbet  Evangelii  docendi 
et  administrancU  Sacrainenta. 
Non  inncm^at  in  alienuni  qffi- 
cium,  non  transfend  regna  mun- 
di,  non  ahroget  leges  magistra- 
tuuni,  non  tollat  legltlmain  ohe- 
dientlam,  non  iin])ediat  judlcia 
de  \dlis  civilihus  ordinationibus 
aut  contractlhus,  non  pmiscrihat 
leges  magistratibus  de  forma 
rei  jpuhlicm ;  sicut  dicit  Chri- 
stus  (John  xviii.  36):  '■  Regnnni 
meuni  non  est  de  hoc  mundo^ 
Item  (Luke  xii.  14) :  '  Qids  con- 
stituit  me  judicem  aut  diviso- 
Tcm  sujper  vos  f '  Et  Paul  us 
ait  (Phil.  iii.  20) :  'JYostra  j)oli- 
tia  in  coells  est^  2  Cor.  x.  4 : 
'■  Arma  Tnilitice  nostras,  non  sunt 
carnalia^  sed  ])otentia  Dei,  ad 
destruendas  cogitationes^  etc. 
Ad  hunc  modum  discernunt  no- 
stri  utriusgue  potestatis  officia, 
et  juhent  utramque  honor e  offi- 
cere  et  agnoscere,  utramgue  Del 
■  donum  et  heneficium  esse. 


Si  quam  habent  Ejnscojn  i^o- 


bodily  things, against  manifest  inju- 
ries ;  and  coerces  men  by  tlie  sword 
and  corporal  punishments,  that  it 
may  uphold  civil  justice  and  peace. 
Wherefore  the  ecclesiastical  and 
civil  powers  are  not  to  be  confound- 
ed.    The  ecclesiastical  power  hath  » 
its  own  commandment  to  preach 
the  Gospel  and  administer  the  Sac- 
raments.   Let  it  not  by  force  enter 
into  the  office  of  another ;  let  it  not 
transfer  worldly  kingdoms;  let  it 
not  abrogate  the  magisti-ates'  laws; 
let  it  not  withdraw  f  j'om  them  law- 
ful obedience ;    let  it  not   hinder 
judgments  touching  any  civil  or- 
dniances  or  contracts;    let  it  not 
prescribe    laws  to   the    magistrate 
touching  the  form  of  the  republic ; 
as  Christ  saith, '  My  kingdom  is  not 
of   this    world'    (.John    xviii.  36). 
Again, 'Who  made  me  a  judge  or 
a  divider  over  you?'  (Luke  xii.  14). 
And  Paul  saith, '  Our  conversation 
[citizenship]  is  in  heaven'  (Phil.  iii. 
20).    '  The  weapons  of  our  warfare 
are  not  carnal,  but  mighty  through 
God,_  casting  down   imaginations,' 
etc.  (2  Cor.  x.  4).     In  this  Avay  do 
our   teachers   distinguish   between 
the  duties  of  each  power  one  from 
the  other,  and  do  warn  all  men  to 
honor  both  powers,  and  to  acknowl- 
edge both  to  be  the  [highest]  gift 
and  blessing  of  God. 

If  so  be  that  the  Bishops  have 


62 


SYilBOLA  EVANGELICA. 


teMatem  gladii,  hanc  noii  /talenf  ^auy  power  of  the  sword,  they  have 


Episcopi  ex  mandato  Ecangelii, 
sed  jure  liumano  donatam  a 
regihus  et  inijyeratorihus,  ad 
administrationem  civilem  suo- 
rum  honoriim.  Ilicc  interim 
» alia  fanctio  est^  quam  ministe- 
rium  Evangelii. 

Cum  igitur  de  jurisdictione 
Ejpiscojporum  queer itur,  discerni 
debet  im-perhwi  ah  ecdesiastica 
jurisdictione.  Porro  secundum 
Evangeliuvi,  sen,  ut  loquuntur'^ 
de  jure  divino,  nidla  jurisdic- 
tio  comjpeiit  Ej)iscoj)is,  ut  Ejn- 
scojns,  hoc  est,  his,  quibus  est 
commissum  ministerium  Verbi  et 
Sacr  anient  or  uvi,  nisi  I'cniittere 
jpeccata,  item,  cognoscere  doctri- 
nam,  et  doctrinam  ab  Evangelio 
dissentienteni  rejicere,  et  imjnos, 
quorum  nota  est  im^netas,  exclu- 
der e  a  communione  Ecclesioi, 
sine  vi  huniana,  sed  Verbo.  Hie 
necessario  et  de  jure  divino  de- 
bent  eis  Ecclesice  2>^'<^stare  obedi- 
entiam,  juxta  illud  (Luke  x.  16) : 
'  Qui  vos  audit,  me  audit!' 


Yerum  cum  aliquid  contra 
Evangeliuni  doceht  aut  statuunt, 
tunc  habent  Ecclesice  mandatum 
Dei,  quod  obedientiam  jprohibet 
(Matt.  vii.  15) :  '  Cavete  a  Pseudo- 


it  not  as  Bishops  by  the  coninuiiid- 
inent  of  the  Gospel,  but  by  luaiTs 
law  given  unto  them  of  kings  and 
emperors,  for  the  civil  government 
of  their  goods.  This,  however,  is 
a  kind  of  function  diverse  from  tlie 
ministry  of  the  Gospel. 

Therefore,  when  the  question 
touches  the  jurisdiction  of  Bishops, 
government  nnist  be  distinguished 
from  ecclesiastical  jurisdiction. 
Again,  by  the  Gospel,  or,  as  they 
term  it,  by  divine  right.  Bishops, 
as  Bishops — that  is,  those  who  have 
the  administration  of  the  Woixl  and 
Sacraments  committed  to  them — 
have  no  other  jurisdiction  at  all, 
but  onl}'  to  remit  sin,  also  to  take 
cognizance  of  [to  judge  in  regard 
to]  doctrine,  and  to  reject  doctrine 
inconsistent  with  the  Gospel,  and 
to  exclude  from  the  connnunion  of 
the  Church,  without  human  force, 
but  by  the  Word  [of  God],  those 
whose  Avickedness  is  known.  And 
herein  of  necessity  the  churches 
ought  by  divine  riglit  to  render 
obedience  unto  them  ;  according  to 
the  saying  of  Christ, '  lie  that  hear- 
etli  you  heareth  me'  (Luke  x.  10). 

But  when  they  teach  or  deter- 
mine any  thing  contrary  to  the  Gos- 
pel, then  have  the  churches  a  com- 
mandment of  God,  which  forbid- 
deth  obedience  to  them :  '  Beware 


THE  AUGSBURG  CONFESSION. 


G3 


projplietis^  Gal.  i.  8:  '■Si  An- 
gelus  de  codo  aliud  Evangelmm. 
evangelizaverit,  anatJtema  sit.''  2 
Cor.  xiii.  S  :  '  J^fon  possumus  ali- 
qnid  contra  verltatem,  sed  jpro 
veritate^  Item  (10):  '■Data  est 
nobis  jpotestas  ad  cedificationem, 
non  ad  destructionem'  Sic  et 
Canones  i)raci])iunt  {II.  Qucest. 
VII.  Cap.  Sacerdotes,  et  Cap. 
Oves).  Et  Augustinus  contra 
Petiliani  Epistolam  inguit : 
'■Nee  Catholicis  Episcopis  con- 
sent lendum  est,  sicubi  forte  fal- 
luntur,  ailt  contra  Canonicas 
Dei  Scripturas  aliquid  senti- 
unt^ 

Si  quani  habent  aliam  vel  po- 
testatem,  vel  j urisdictionerii  in 
cognoscendis  cert  is  cans  is,  vide- 
licet matrimonii,  aut  decima- 
rum,  etc.,  haiw  liabent  humano 
jure  /  uhi  cessantibus  Ordlna- 
riis  coguntur  Principes,  vel  in- 
viti,  siiis  subdltis  jus  dicer e,  ut 
pax.  retineatur. 


PrcBter  hcec  disputatitr,  utrum 
Ep>iscopi  seu  Pastores  habeant  jus 
instituendi  ceremonias  in  Eccle- 
sia,  et  leges  de  cibis,  jTeriis,  gra- 
dibus  ministrorum,  seu  ordini- 
bus,  etc.,  condendi.  Hoc  jus  qui 
tribuunt  Episcopis,  allegant  testi- 
monium  (John  xvi.  12) :   '  Adhuc 


of  false  prophets'  (Matt.  vii.  15). 
'  If  an  angel  from  heaven  preach 
alf^  other  GosjDel,  let  him  be  ac- 
cursed' (Gah  i.  8).  'We  can  not 
do  any  thing  against  the  truth,  but 
for  the  truth'  (2  Cor.  xiii.  8).  Also, 
'This  power  is  given  us  to  edify, 
and  not  to  destroy'  (2  Cor.  xiii.  10). 
So  do  the  Canons  command  (II. 
Qumst.  7,  Cap.  Sacerdotes,  and 
Cap.  Oves).  And  Augustine,  in 
his  Treatise  against  PetiUanHs 
Epistle,  saith,  'Neither  must  we 
subscribe  to  Catholic  Bishops,  if 
they  chance  to  err,  or  determine 
any  thing  contrary  to  the  canon- 
ical divine  Scriptures.' 

If  so  be  that  they  have  any  other 
power  or  jurisdiction,  in  hearing 
and  understanding  certain  cases,  as, 
namely,  of  Matrimon}^,  and  Tithes,i 
etc.,  they  hold  it  by  human  right. 
But  when  the  ordinaries  fail  [to 
attend  to  this  office],  princes  are 
constrained,  whether  they  wish  to 
do  so  or  not,  to  declare  the  law  to 
their  subjects,  for  maintaining  of 
peace. 

Besides  these  things,  there  is  a 
controversy  whether  Bishops  or  Pas- 
tors have  power  to  institute  cere- 
monies in  the  Church,  and  to  make 
laws  concerning  meats,  and  holi- 
days, and  degrees,  or  orders  of  min- 
isters, etc.  They  that  ascribe  this 
power  to  the  Bishops  allege  this 


64 


SYMBOLA  EVANGELICA, 


multa  haheo  vobis  dicere,  sed  non 
jpotestis  jpovtare  modo.  Cum 
autem  venerit  ille  Spirit  us  veH- 
tatis,  docebit  vos  omtiein  verita- 
tem?  Allegant  etiam  exeniplum 
Ajjostolorum,  qui  j9?'6»/«*J2^6'?'?«i^ 
abstinere  a  sanguine  ct  suffo- 
cato.  Allegant  Sahhatum  inuta- 
tum  ill  diem  Dojiiinicum,  con- 
tra Decalogum  tit  videtur.  Nee 
idlum  exemj)lum  magis  jacta- 
tur,  quam  mutatio  Sahhati. 
Magnam  contendunt  Ecclesioe  po- 
testateni  esse,  quod  disjpensaverit 
de  j)rcecej}to  Decalogi. 


Sed  de  hac  quoestione  nostri 
sic  docent,  quod  Episcojpi  non 
hahent  jpotestatem  stattiendi  ali- 
quid  contra  Evangelium,  ut  su- 
pra ostensum  est ;  docent  idem 
Canones  IX.  Distinct.  Porro 
contra  Scripturam  est,  traditi- 
ones  condere  aut  exigere,  ut  per 
earn  ohservationem.  satis  facia- 
mus  pro  peccatis,  aut  mereamur 
gratiam  et  justitiam.  Leditur 
enini  gloria  meritl  Christi,  cum 
talihus  ohservationihus  conamur 
mereri  justijicationem.  Constat 
autem  p)ropter  '  hanc  persuasio- 
nem,  in  Ecclesia  pene  in  infini- 
tum crevisse  traditiones,  op- 
pressa  interim   doctrlna   de  fide 


testimony  for  it :  '  I  liave  yet  many 
things  to  say  unto  you,  but  ye  can 
not  bear  them  now ;  but  when  that 
Spirit  of  truth  shall  come,  he  shall 
teach  you  all  truth'  (John  xvi.  12, 13). 
They  allege  also  the  examples  of  the 
Apostles,  who  commanded  to  ab- 
stain from  blood,  and  that  which 
was  strangled  (Acts  xv.  29).  They 
allege  the  change  of  the  Sabbath 
into  the  Lord's  day,  contrary,  as  it 
seemeth,  to  the  Decalogue;  and 
they  have  no  example  more  in  their 
mouths  than  the  change  of  the  Sab- 
bath. They  will  needs  have  the 
Church's  power  to  be  very  great, 
because  it  hath  dispensed  with  a 
precept  of  the  Decalogue. 

But  of  this  question  ours  do  thus 
teach :  that  the  Bishops  have  no 
power  to  ordain  any  thing  contrary 
to  the  Gospel,  as  was  showed  be- 
fore. The  same  also  do  the  Canons 
teach  :  Distinct.  9.  Moreover,  it  is 
against  the  Scripture  to  ordain  or 
require  the  observation  of  any  tra- 
ditions, to  the  end  that  we  may  merit 
remission  of  sins,  and  satisfy  for  sins 
by  them.  For  the  gloi-y  of  Christ's 
merit  suffers  when  we  seek  by  such 
observances  to  merit  justification. 
And  it  is  very  apparent,  that 
through  this  persuasion  traditions 
grew  into  an  infinite  number  in  the 
Church.  In  the  mean  while,  the 
doctrine  concerning  faith,  and  the 


THE  AUGSBUEG  CONFESSION. 


65 


et  justitia  Jidei,  quia  siibinde 
plures  ferim  factcB  sunt,  jcju- 
nia  indicia,  cerenionice  novce, 
novi  honores  sanctorum  insti- 
tuti  sunt,  quia  arhitrahantur  se 
autores  talium  rericm  his  qperi- 
hus  mereri  gratiam.  Sic  olim 
crevevunt  Canones  jpcanitentiales, 
quorum  adhuc  in  satisfactioni- 
hus  vestigia  qumdaiii  videmus. 

Item,  autores  traditiomim  fa- 
ciunt  contra  mandatum  Dei, 
cum  collocant  peccatum  in  cihis, 
ill  diehus  et  siinilibus  rehus,  et 
onerant  Ecclesiam  servitute  legis, 
quasi  ojporteat  ajpud  Christianos 
ad  ])romerendam  justificationem 
Gultum  esse  similem  Levitico, 
cujus  ordinationem  commiserit 
Dexis  Ajpostolis  et  Episcopis.  Sic 
enim  scribunt  quidam,  et  viden- 
tur  Pontifices  aliqua  ex  parte 
exemplo  legis  Mosaicae,  decepti 
esse.  Hinc  swit  ilia  onera,  quod 
peccatum  mortale  sit,  etlam  sine 
qffensione  aliorum,  in  feriis  la- 
horare  tnanihus,  quod  sit  pecca- 
tum mortale  omittere  horas  Ca- 
nonicas,  quod  certi  clbi  j)oUucmt 
conscientiam,  quod  jejunia  sint 
opera  placantia  Deum,  quod  pec- 
catum in  casu  reservato  non  pos- 
sit  remitti,  nisi  accesserit  auto- 
ritas  reservantis,  cum  quidem  ip- 
si   Canones   non    de    reservatione 


righteousness  of  faith,  was  quite  sup- 
pressed, for  thereupon  there  were 
new  holidays  made,  new  fasts  ap- 
pointed, new  ceremonies,  new  wor- 
ships for  saints,  instituted ;  because 
that  the  authors  of  such  things  sup- 
posed by  these  works  to  merit  grace. 
After  the  same  manner  heretofore 
did  the  Penitential  Canons  increase, 
whereof  we  still  see  some  traces  in 
satisfactions. 

Moreover,  the  authors  of  tradi- 
tions do  contrary  to  the  command 
of  God  when  they  find  matters  of 
sin  in  foods,  in  days,  and  like  things, 
and  burden  the  Church  with  the 
servitude  of  the  law,  as  if  there  ought 
to  be  among  Christians,  in  order  to 
merit  justification,  a  service  like  the 
Levitical,  the  ordination  of  which 
God  has  committed  to  the  Apostles 
and  Bishops.  For  this  some  of  them 
write,  and  the  Pontiffs  in  some  meas- 
ure seem  to  be  misled  by  the  exam- 
ple of  the  Law  of  Moses.  Fi'om 
hence  are  those  burdens,  that  it  is 
mortal  sin,  even  without  offense  to 
others,  to  do  manual  labor  on  the 
festivals,  that  it  is  a  mortal  sin  to 
omit  the  Canonical  Hours,  that  cer- 
tain foods  defile  the  conscience,  that 
fastings  are  works  which  appease 
God ;  that  sin,  in  a  reserved  case, 
can  not  be  pardoned,  but  by  the 
authority  of  him  that  reserved  it ; 
whereas  the  Canons  speak  only  of 


60 


SYMBOLA  EVANGELICA. 


cul^ce,  sed  de  reservatione  jpoenca 
ecclesiasticce  loqiiantur. 

Unde  hahent  jus  Ejnscopi  has 
tradltlones  imjponendl  Ecclesiis  ad 
illaqueandas  conscientias,  quum 
Petrus  (Acts  xv.  10)  vetet  '■im- 
ponere  jiigum  disci])ulis^  quum 
Paulus  (2  Cor.  xiii.  10)  dicat, 
2)otestatem  ipsis  dataiii  esse  ''ad 
izdificationerrhy  non  ad  destructio- 
nem.^  Cur  igitur  augent  joeccata 
per  has  traditiones? 

Verum  extant  clara  testimo- 
nial quae,  jprohihent  condere  tales 
traditiones  ad  proinevendain  gra- 
tiam,  aut  tanquam  necessarias 
ad  salutem.  Paidus  (Col.  ii.  16) : 
''Nemo  vos  judlcet  in  ciho,  j>otu, 
2)arte  diei  festi,  novilmiio  aut 
Sahbatis?  Item  (20):  ^  8i  mor- 
ttd  estis  cum  Christo  ah  elemen- 
tis  miuidiy  quare  tanquam  vi- 
ventes  in  mundo,  decreta  faci- 
tis  f  non  attingas,  non  gustes.^ 
non  contrectes ;  quce  omnia  jpe- 
reunt  usu,  et  sunt  mandata  et 
doctrmce  homimnn,  qucv  hahent 
sjpeciem  sajpientm^  Item,  ad  Ti- 
tum  (i.  14)  aj)erte  ])rohihet  tradi- 
tiones :  '  Non  attendentes  Juda- 
icis  fabulis  et  mandatis  homi- 
num  aversantiiun  veritatem.''  Et 
Christus  (Matt.  xv.  14)  inqidt  de 
his,  qui  exigunt  traditiones  : 
^Sinite   illos,  cxci  sunt   et  duces 


reserving  of  ecclesiastical  penalty, 
and  not  of  the  reserving  of  the  fault. 

Whence,  then,  have  the  Bishops 
power  and  authority  of  imposing 
these  traditions  upon  the  churches, 
for  the  ensnaring  of  men's  con- 
sciences, when  Peter  forbids  (Acts 
XV.  10) '  to  put  a  yoke  upon  the  neck 
of  the  disciples,'  and  St.  Paul  says 
(2  Cor.  xiii.  10)  that  the  power  given 
him  was  to  edification,  not  to  de- 
struction ?  Why,  therefore,  do  they 
increase  sins  by  these  traditions  ? 

For  there  are  divers  clear  testimo- 
nies which  prohibit  the  making  of 
such  traditions,  either  to  merit  grace, 
or  as  things  necessary  to  salvation. 
Paul  saitli  to  the  Colossi  an  s,  'Let  no 
man  judge  you  in  meat,  or  in  drink, 
or  in  respect  of  a  holiday,  or  of  the 
new  moon,  or  of  the  Sabbath  days' 
(Col.  ii.  16).  Again, '  If  ye  be  dead 
with  Christ  from  the  rudiments  of 
the  M'orld,  wliy,  as  though  living  in 
the  world,  are  ye  subject  to  ordi- 
nances (Touch  not,  taste  not,  handle 
not ;  which  all  are  to  perisli  with 
the  using)  after  the  connnandmcnts 
and  doctrines  of  men  ?  which  things 
indeed  have  a  show  of  wisdom' 
(Col.  ii.  20-23).  And  to  Titiis  he 
doth  plainly  forbid  traditions;  for 
he  saith,  'Xot  giving  heed  to  Jew- 
ish fables,  and  to  commandments 
of  men,  that  turn  from  tlie  truth' 
(Tit.  i.l4).  And  Christ  saitli  of  thsra 


THE  AUGSBURG  CONFESSION. 


67 


ccecorum^  Et  invprohat  tales  cul- 
tus  (13) :  '  Omnis  jylantatio,  quam 
non  ])lantatyit  Pater  mens  cceles- 
tis,  eradicahitur^ 


Si  jus  hahent  Ej>iscopi  one- 
randi  ecclesias  injiiiitis  tradi- 
tionihus,  et  illaqueaiidi  consGien- 
tias,  cur  toties  ])rohibet  ScrijHu- 
ra  condere  et  audlre  traditionesf 
cur  vocat  eas  (1  Tim.  iv.  1)  do- 
ctrinas  dcemoniorum  ?  oium  fru- 
stra  hcec  ])T(Bmonuit  Sjnritus 
Sanctusf 

Relinquitur  igitur,  cum  ordi- 
nationes  institutoi  tanquam  neces- 
sarice,  aut  cum  ojpinione  jprome- 
rendcti  gratice, prignent  cum  Evan- 
gelio,  quod  non  llceat  idlis  E^i- 
scopis  tales  cultus  instituere  aut 
exigere.  N'ecesse  est  enim  in  ec- 
clesiis  [in  der  Christen/ieit^  reti- 
nerl  doctrinam  de  libertate  Chri- 
stiana, quod  non  sit  necessaria 
servitus  legis  ad  justificationem j 
sicut  in  Galatis  scrlptum  est 
(v.  1) :  '  Nolite  iterum  jugo  ser- 
vitutis  svhjici?  Necesse  est  reti- 
neri  jprcecivuum  Evangelii  lo- 
cum, quod  gratiam  j9(?r  jidem  in 
Christum,  gratis  consequamur, 
non  jpTopter  certas  ohservationes, 
aut  jpropter  cidtus  ah  hominihus 
institutos. 


which  iii-ge  traditions,  'Let  them 
alone ;  they  be  bUnd  leaders  of  the 
blind'  (Matt.  xv.  14).  And  he  con- 
demneth  snch  services :  '  Every 
plant  which  my  hea\enly  Father 
hath  not  planted  shall  be  rooted 
up'  (ver.13). 

If  Bishops  have  authority  to  bur- 
den the  churches  with  innumerable 
traditions,  and  to  snare  men's  con- 
sciences, M'hy  doth  the  Scripture  so 
oft  forbid  to  make  and  to  listen  to 
traditions  ?  Why  doth  it  call  them 
the  doctrines  of  devils  ?  (1  Tim.  iv. 
1.)  Hath  the  Holy  Ghost  warned 
us  of  them  to  no  purpose  ? 

It  remaineth,  then,  that  (seeing 
ordinances,  instituted  as  necessaiy, 
or  with  the  opinion  of  meriting 
grace,  are  repugnant  to  the  Gospel) 
it  is  not  lawful  for  any  Bishops 
to  institute  or  exact  such  worship. 
For  it  is  necessary  that  the  doctrine 
of  Christian  liberty  should  be  main- 
tained in  tlie  churches  [Christen- 
dom] ;  that  the  bondage  of  the  law 
is  not  necessary  unto  justification, 
as  it  is  written  to  the  Galatians : 
'Be  not  entangled  again  with  the 
yoke  of  bondage'  (Gal.  v,  1).  It  is 
necessary  that  the  chiefest  point  of 
all  the  Gospel  should  be  holden 
fast,  that  we  do  freely  obtain  grace, 
by  faith  in  Christ,  not  because  of 
certain  observances,  or  of  services 
devised  by  men. 


G8 


SYMBOLA  EVANGELICA. 


Quid  igitur  sentiendum  est  de 
die  Dominico  et  siinilihus  riti- 
bus  tcmjplorum?  Ad  hac  re- 
spondent [die  Unsern\  quod  li- 
ceat  Episcopis  seu  Pastoril  us  fa- 
cere  ordinationes,  ut  res  ordine 
gerantur  in  Ecclesia,  non  ut  jper 
illas  inereamur  gratiam,  aut  satis 
faciamxLS  ]yro  jjeceatis,  aut  ohli- 
gentur  conscientice,  ut  judicent 
esse  necessarios  cuUus,  ao  sen- 
tiant  se  2)(^ccare,  cum  sine  offen- 
sio7ie  aliorum  violant.  Sic  JPau- 
lus  ordinat  (1  Cor.  xi.  15)  '  ut  in 
congregatione  imdieres  velent  ca- 
pita'' (1  Cor.  xiv.  30),  '■  ut  ordine 
audiantur  in  Ecclesia  inter- 
pretes^  etc. 

Tales  ordinationes  convenit 
ecclesias  propter  caritatem  et 
tranquillitatem  servare  eatenus, 
ne  alius  alium  qfc?idat,  ut  or- 
dine et  sine  tuimdtu  omnia  fiant 
in  ecclesiis  (1  Cor.  xiv,  40,  comp. 
Phil.  ii.  14) :  veruin  ita,  ne  con- 
scientice onerentur,  ut  dueant  res 
esse  necessarias  ad  salutem,  ac 
judicent  se  peccare^  cum  molant 
eas  sine  aliorum  offensione,  sicut 
nemo  dixerit  peccare  mulierem, 
quoi  hi  pid)licum  no7i  velato  ca- 
pite  procedity  sine  qffensione  ho- 
mimom. 

Talis   est  ohservatio   diet  Do- 


Wliat  is,  then,  to  be  thought  of 
tlie  Lord's  day,  and  of  Hke  rites  of 
temples?  Hereunto  they  [ours] 
answer,  that  it  is  lawful  for  Bish- 
ops or  Pastors  to  make  ordinances, 
whereby  things  may  be  done  in 
order  in  the  Church ;  not  that  by 
them  we  may  merit  grace,  or  satisfy 
for  sins,  or  that  men's  consciences 
should  be  bound  to  esteem  them  as 
necessary  services,  and  think  that 
they  sin  when  they  violate  them, 
without  the  offense  of  others.  So 
Paul  ordained, '  that  women  should 
cover  their  heads  in  the  congrega- 
tion' (1  Cor.  xi.  6)  ;■  'that  the  inter- 
preters of  Scripture  should  be  heai-d 
in  order  in  the  Church'  (1  Coi'. 
xiv.  27),  etc. 

Such  ordinances  it  behooveth  the 
churches  to  keep  for  charity  and 
quietness'  sake,  so  that  one  offend 
not  another,  that  all  things  may  be 
done  in  order,  and  without  tumult 
in  the  churches  (1  Cor.  xiv.  40  and 
Phil.  ii.  14),  but  so  that  consciences 
be  not  burdened,  so  as  to  account 
them  as  things  necessary  to  salva- 
tion, and  think  they  sin  when  they 
violate  them,  without  offense  of 
others;  as  no  one  would  say  that 
a  woman  sins  if  she  went  into  pub- 
lic W'ith  her  head  uncovered,  pro- 
vided it  were  without  the  offense 
of  men. 

Such  is  the  observation  of  the 


THE  AUGSBURG  CONFESSION. 


69 


minici,  Paschatis,  Pentecostes  et 
similium  feriarum  et  ritiium. 
If  am  qui  judicant  Ecclesice  au- 
toritate  jpro  Sahbato  institutam 
esse  diei  Dominici  ohservatio- 
■116711,  tanqiiain  nccessariaiii,  longe 
errant.  Scrijpt'ura  ahrogavit  Sah- 
hatum,  qucB  docet  omnes  cereino- 
nias  Mosaicas,  jpost  revelatum 
Evangelium  omitti  jposse.  Et  ta- 
meii,  quia  opus  eraf  constituere 
cerium  diem,  ut  sclret  populus, 
quando  convenire  deheret,  ajpparet 
Ecclesiam  [die  christliche  Kirche\ 
ei  rei  destinasse  diem  Dominicum, 
qui  oh  hanc  quoque  causam  vide- 
tur  magis  jplaouisse,  ut  haberent 
Jiomines  exemplum  Christiance  li- 
hertatis,  et  scirent,  nee  Scd)bati  nee 
alterius  diei  ohservationem  oieees- 
sariani  esse  [dass  Boeder  die  Ilal- 
tung  des  Sabbaths,  noch  eines  aii- 
dern  Tages  vonnotheii  sei~\} 

Extant  jirodigiosoi  disjpiitatio- 
nes  de  niutatione  legis,  de  cere- 
moniis  novce  legis,  de  niutatione 
Sabbati,    quce    omnes    ortce    sunt 


Lord's  day,  of  Easter,  of  Pentecost, 
and  like  holidays  and  rites.  For 
they  that  think  that  the  ohservation 
of  the  Lord's  day  was  appointed  by 
the  authority  of  the  Church,  instead 
of  the  Sabbath,  as  necessary,  are 
greatly  deceived.  The  Scripture, 
which  teacheth  that  all  the  Mo- 
saical  ceremonies  can  be  omitted 
after  the  Gospel  is  revealed,  has 
abrogated  the  Sabbath.  And  yet, 
because  it  was  requisite  to  appoint 
a  certain  day,  that  the  people  might 
know  when  they  ought  to  come  to- 
gether, it  appears  that  the  [Chris- 
tian] Church  did  for  that  purpose 
appoint  the  Lord's  day :  which  for 
this  cause  also  seemed  to  have  been 
pleasing,  that  men  might  have  an 
example  of  Christian  liberty,  and 
miglit  know  that  the  observation, 
neither  of  the  Sabbath,  nor  of  an- 
other day,  was  of  necessity. 

There  are  certain  marvelous  dis- 
putations touching  the  changing  of 
the  law,  and  the  ceremonies  of  the 
new  law,  and  the  change  of  the  Sab- 


^  This  view  of  the  Christian  Sabbath,  which  was  held  by  all  the  Reformers,  and  still  ]H-evails 
on  the  Continent  of  Europe,  overlooks  the  important  fact  that  the  Sabbath  has  a  moral  as 
well  as  a  ceremonial  aspect,  and  is  a  part  of  the  Decalogue,  which  the  Lord  did  not  come 
'to  destroy,  but  to  fulfill'  (Matt.  v.  17, 18;  comp.  xxii.  37-40;  Rom.  iii.  31  ;  x.  4).  As  a  pe- 
riodical day  of  rest  for  the  body,  and  worship  for  the  soul,  the  Sabbath  is  founded  in  the  phys- 
ical and  moral  constitution  of  man,  and  reflects  the  rest  of  God  after  the  work  of  creation 
(Gen.  ii.  3).  Under  this  view  it  is  of  primitive  origin,  like  the  institution  of  marriage,  and 
of  perpetual  obligation,  like  the  other  commandments  of  the  Decalogue.  A  lax  theory  of  the 
Sabbath  naturally  leads  to  a  lax  practice,  and  tends  to  destroy  the  blessing  of  this  holy  day. 
The  Anglo-American  churches  have  an  unspeakable  advantage  over  those  of  the  Continent  of 
Europe  in  their  higher  theory  and  practice  of  Sabbath  observance,  which  dates  from  the  close 
of  the  sixteenth  century.     Even  Puritan  rigor  is  better  than  the  opposite  extreme. 


70 


SYMBOLA  EVANGELICA. 


ex  falsa  j)ersuaslonc,  quod  oj>or- 
teat  in  Ecclesia  cultum  esse  si- 
milem  Levitico,  et  quod  Chri- 
stus  commiserit  Apostolis  et  Ejyi- 
scopis  exGogitare  novas  ceremo- 
nias,  quce  sint  ad  sahitem  neces- 
saries. Hi  errores  serpserunt  in 
Ecdesiam,  cum  justitla  fidei  non 
satis  dare  doceretur.  Aliqui 
disputant,  diei  Dominici  ohser- 
vationeni  non  quideni  juris  di- 
7)ini  esse,  sed  quasi  juris  divini ,' 
prcuscribiint  de  feriis,  quatenus 
liceat  operari.  Hujusmodi  dis- 
putationes  quid  sunt  aliud,  nisi 
laquei  conscientiarum  f  Quan- 
quain  enim  conentur  epiiheizare 
\zu  Under n  und  epiiciren']  tra- 
ditiones,  tainen  nunquam  potest 
aqiiitas  dep)rehendi  \^so  hann 
man  dock  Jceine  liridKnav  oder 
Linderung  treffen'],  donee  manet 
opinio  necessitatis,  quam  manere 
necesse  est,  uhi  ignorantur  justi- 
tia  fidei  et  lihertas  Christiana. 

Apostoli  jusserunt  (Acts  xv. 
20)  ^  dbstinere  a  sanguined  Quis 
nunc  ohservat  f  Neque  ta7nen 
peccant,  qui  non  ohservant,  quia 
ne  ipsi  quideni  Apostoli  volue- 
runt  onerare  conscientias  tali 
servitute,  sed  ad  tenipus  prohi- 
huerunt  p>ropteY  scandalum.  Est 
enini  perjjetuo  voluntas  Evange- 
lii  [das  Haupttstuch  christlicher 
Lehre^  consideranda  in  decreto. 


bath  :  which  all  arose  from  the  false 
persuasion,  that  there  should  be  a 
a  service  in  the  CInirch,  like  to  the 
Levitical ;  and  that  Christ  com- 
mitted to  the  Apostles  and  Bish- 
ops the  devising  new  ceremonies, 
which  should  be  necessary  to  sal- 
vation. These  errors  crept  into  the 
Church,  when  the  righteousness  of 
faith  was  not  plainly  enough  taught. 
Some  dispute  that  the  observation 
of  the  Lord's  day  is  not  indeed  of 
the  law  of  God,  but  as  it  vjere  of 
the  law  of  God  ;  and  touching  holi- 
days, they  prescribe  liow  far  it  is 
lawful  to  work  in  them.  What  else 
are  such  disputations  but  snares  for 
men's  consciences?  For  thouo^h 
they  seek  to  moderate  traditions, 
yet  the  equity  of  them  can  never 
be  perceived  so  long  as  the  opinion 
of  necessity  rernaineth ;  which  must 
needs  remain,  where  the  righteous- 
ness of  faith  and  Christian  liberty 
are  not  known. 

The  Apostles  commanded  '  to 
abstain  from  blood'  (Acts  xv.  20). 
Who  observeth  that  nowadays? 
And  yet  they  do  not  sin  that  ob- 
serve it  not.  For  the  Apostles 
themselves  would  not  burden  men's 
consciences  with  such  a  servitude ; 
but  they  forbade  it  for  a  time,  be- 
cause of  scandal.  For  in  tlie  de- 
cree, the  will  of  the  Gospel  is  al- 
ways to  be  considered. 


THE  AUGSBURG  CONFESSION. 


71 


Vix  ulli  Canones  servantur 
accurate^  et  multi  quotidie  exo- 
lescu7it  apud  illos  etiam,  qui 
diligentissime    defendunt    tradi- 

tiones.  NcG  jpotest  consdentiis 
cojisuli,  nisi  hcec  Kquitas  serve- 
tur  \%oo  diese  Linderung  nicht 
geJtcdten  wird'],  ttt  sciamus  eos 
sine  ojnnione  necessitatis  servari, 
nee  Icedi  conscientias^  etiamsi  tra- 
ditiones  exolescant. 

Facile  aiitem  possent  E2)isco])i 
legitimam  ohedientiam  7'etinere, 
si  non  urgerent  servare  tradi- 
tiones,  quce  hona  conscientia  ser- 
vari non  jjossunt.  Ifunc  imj^e- 
rant  codihatum,  nullos  recijnunt, 
nisi  jurent  se  j^uram  Evangelii 
doctrinaiTb  nolle  docere.  Non 
2^etunt  Ecclesice,  ut  Episcopi  ho- 
noris sici  jactura  sarciant  con- 
cordiam,  quod  tamen  decehat  ho- 
nos  Pastores  facere.  Tantum 
2JetiLnt,  ut  iiijusta  onera  reniit- 
tant,  qu(E  nova  sunt,  et  prce- 
ter  consuetiidinein  Ecclesice  Ca- 
tholicce  [under  den  Gehrauch 
der  christlichen  gemeinen  Kir- 
cJieii\  recej)ta.  Fortassis  initio 
qucedam  constitutiones  hdbue- 
runt  2>')'obabiles  causas,  quce  ta- 
men jyosterioribus  temporibus 
non  congruimt.  Apjoaret  etiani 
quasdayn  errore  receptas  esse, 
quare  Pontificice  clementioi  esset, 

Vol.  III.— F 


Scarcely  any  Canons  are  pre- 
cisely kept;  and  many  grow  out 
of  use  daily,  yea,  even  among 
them  tliat  do  most  busily  defend 
traditions.  Neither  can  there  be 
sufficient  care  had  of  men's  con- 
sciences, except  this  equity  be  kept, 
that  men  should  know  that  such 
rites  are  not  to  be  observed  with 
any  opinion  of  necessity,  and  that 
men's  consciences  are  not  hurt, 
though  traditions  grow  out  of  use. 

The  Bishops  might  easily  retain 
lawful  obedience,  if  they  would  not 
urge  men  to  observe  such  tradi- 
tions as  can  not  be  kept  with  a  good 
conscience.  Now  they  connnand 
single  life;  and  they  admit  none, 
except  they  will  swear  not  to  teach 
the  pure  doctrine  of  the  Gospel. 
The  churches  do  not  desire  of  the 
Bishops  that  they  would  repair 
peace  and  concord  with  the  loss  of 
their  honor  (which  yet  good  pas 
tors  ought  to  do) :  they  only  desire 
that  they  would  remit  unjust  bur- 
dens, which  are  both  new  and  re- 
ceived contrary  to  the  custom  of 
the  Catholic  [Christian  Universal] 
Church.  It  may  well  be  that  some 
constitutions  had  some  probable 
reasons  when  they  began,  which 
yet  will  not  agree  to  latter  times. 
It  is  evident  that  some  were  re- 
ceived through  error.  Wherefore 
it  were  a  matter  for  the  pontifical 


72 


SY.MBOLA  P:VANGELICA. 


illas  nunc  jiiitigare,  quia  talis 
mutatio  non  lahefacit  Ecclesice 
uiiitatem.  MidtcB  enim  tradi- 
tiones  Mimanca  temj^ore  mutatcn 
f<u?it,  lit  ostcndunt  ij)si  Canones. 
Quod  si  7ion  potest  impetrari, 
ut  relaxentur  observationes,  quce 
sine  j>eccato  non  possunt  jpra- 
stari,  ojportet  nos  regidam  Ajpo- 
stolicam  sequi  (Acts  y.  29),  quce 
pnecijnt,  ^ Deo  tnagis  oljedire, 
quani  hominihus^ 

Petrus  (1  Pet.  v.  3)  vetat  Epi- 
scoj)os  dominari,  et  ecclesiis  im- 
jyerare.  Nunc  non  id  agitur, 
ut  dominatio  eripiatur  Ejnsco- 
pis,  sed  hoc  unum  petittir,  ut 
patiantur  Evangelium  pure  do- 
cerij  et  relaxent  paucas  quasdani 
ohservationes,  quce  sine  peccato 
servari  non  possunt.  Quod  si 
nihil  remiserint,  ipsi  videri?it, 
quomodo  Deo  rationem  reddi- 
turi  sint,  quod  pertinacia  sua 
causam  schismati  pnebent  \^Sp>al- 
tung  und  Schisma,  das  sie  docJi 
billig  sollen  verJiuten  helfen\ 


Epilog  us. 

Hi  sunt  prrrcipui  artlculi,  qui  videnlur 
habere  controversiam.  Quanquayn  enim  de 
pluribus  abusibus  did  poterat,  tamen,  ut  fu- 
geremus  prolixitatem,  prwcipua  complexi  su- 
7IIU.1,  ex  quibus  ccctera  facile  judicari  pos- 
sunt. Magnce  querela  fuerunt  de  indulgentiis, 
de  peregrintitionibus,  de    abusu    excommuni- 


gentleness  to  mitigate  them  now; 
for  sucli  a  change  would  not  over- 
throw the  unity  of  the  Church. 
For  many  human  traditions  have 
been  changed  in  time,  as  the  Can- 
ons themselves  declare.  But  if  it 
can  not  be  obtained  that  those  ob- 
servances may  be  relaxed  which 
can  not  be  kept  without  sin,  then 
must  we  follow  the  Apostles'  rule, 
which  willeth  '  to  obey  God  rather 
than  men'  (Acts  v.  29). 

Peter  forbiddeth  Bishops  to  be 
lords,  and  to  be  imperious  over  the 
churches  (1  Pet.  v.  3).  Kow  our 
meaning  is  not  to  have  rule  taken 
from  the  Bishops;  but  this  one  thing 
only  is  requested  at  their  hands,  that 
they  would  suffer  the  Gospel  to  be 
purely  taught,  and  that  they  would 
relax  a  few  observances,  M'liich  can 
not  be  held  without  sin.  But  if 
they  will  remit  none,  let  them  look 
how  they  will  give  account  to  God 
for  this,  that  by  their  obstinacy  they 
afford  cause  of  schism  [division  and 
schism,  Avhich  it  were  yet  fit  they 
should  aid  in  avoiding]. 

Conclusion. 

These  are  the  priiuipal  articles  which  seem 
to  be  matters  of  contiovers_v.  For  although 
we  might  speak  of  more  abuses,  yet  that  we 
may  avoid  undue  length  we  have  embraced  a 
few,  whereby  it  is  easy  to  judge  of  the  others. 
Great  have  been  the  complaints  about  indul- 
gences, about  pilgrimages,  about  the  abuse  of 


THE  AUGSBUEG  CONFESSION. 


73 


cationis.  Parochicc  multipJiclter  vexahantiir 
per  Slationarios .  Iiifinitcv  contentlones  erant 
pastoribus  cmii  monachis,  de  jure  parochially 
de  coy\fessionibus,  de  septdturis,  de  extraor- 
dinariis  concionibus,  et  de  aliis  innumera- 
bilibus  rebus.  Hujusmodi  negotia  prceier- 
misimus,  tit  ilia,  quae  sunt  in  hac  causa  prce- 
cipua,  breviter  pi'oposita,  facilius  cognosci 
possent.  JVeqtie  hie  quicquam  ad  ullius  con- 
tumeliam  dictum  aut  coUectum  est.  Tan- 
tuin  ea  recttata  sunt,  quce  videbantur  neces- 
sario  dicenda  esse,  ut  intelUgi  possit  in  do- 
ctrina  ac  ceremoniis  apud  nos  nihil  esse 
reccptum  contra  Scriptura7n  aut  Ecclesiam 
Catholicam  \_genieiner  christlichen  Kircheii], 
quia  manifestum  est,  nos  diligcntissime  ca- 
visse,  ne  qua  nova  et  impia  dogmata  in  ec- 
clesias  nostras  serperent  [sich  einjlechte,  ein- 
reisse  tmd  iiberhand  nehme']. 

Has  articidos  supra  scriptos  voluimus  cx- 
hibere  juxta  edictum  C.  M.  in  quibus  con- 
fessio  nostra  exstaret,  et  eorum,  qui  apud 
nos  docent,  doctrince  suinma  cerneretur.  Si 
quid  in  hac  confessione  desiderabitur,  parati 
sumus  latiorem  informationem,  Deo  volente, 
juxta  Scripturas  exhibcre  [_der  daran  Mangel 
halt,  dem  ist  man  fcrner  Bericht  mit  Grund 
guttlicker  heiliger  Schrift  zu  thun  erhotig'\. 

Cczsareai  Majestatis  Vestrce, 

jideles  et  subditi : 

Joannes,  Dux  Saxonice,  Elector. 
Georgil'S,  Marchio  Brandenburgensis. 
Eenestus,  Dux  Luneburgensis. 
Philippus,  Landgravius  Hessorum. 
Joannes  Fridericus,  Dux  Saxonice. 
Franciscus,  Dux  Luneburgensis. 
VoLFGANGUS,  Princeps  ah  Anhalt, 
Senatus  Magistratusque  Nurnbergensis. 
Senatus  Reutlingensis. 


excommunication.  The  parishes  have  been 
vexed  in  manifold  ways  by  the  stationarii. 
Endless  contentions  have  arisen  between  the 
pastors  and  the  monks  about  parochial  law, 
about  confession,  about  burials,  about  sermons 
on  extraordinary  occasions,  and  about  other 
things  without  number.  Things  of  this  sort 
we  pass  over,  that  those  which  are  chief  in 
this  matter,  being  briefly  set  forth,  may  more 
easily  be  noted.  Nor  has  any  thing  been  here 
said  or  adduced  for  the  purpose  of  casting  re- 
proach on  any  one.  Those  things  only  have 
been  enumerated  which  it  seemed  necessary 
to  say,  that  it  might  be  understood  that  in 
doctrine  and  ceremonials  among  us  there  is 
nothing  received  contrary  to  Scripture  or  to  the 
Catholic  [Universal  Christian]  Church,  inas- 
much as  it  is  manifest  that  we  have  diligently 
taken  heed  that  no  new  and  godless  doctrines 
should  creep  into  our  churches. 

In  accordance  with  the  Edict  of  His  Impe- 
rial Majesty,  we  wish  to  present  these  articles 
above  written,  in  which  is  our  Confession,  and 
in  which  is  seen  a  summary  of  the  doctrine 
of  those  who  teach  among  us.  If  any  thing 
be  lacking  in  this  Confession,  we  are  prepared. 
God  willing,  to  present  ampler  information,  in 
accordance  with  the  Scriptures. 


Your  Imperial  Majesty's 

most  faithful  and  humble, 

John,  Duke  of  Saxony,  Elector. 
George,  Margrave  of  Brandenburg. 
Ernest,  Duke  of  Luneburg. 
Philip,  Landgrave  of  Hesse. 
John  Frederick,  Duke  of  Saxony. 
Francis,  Duke  of  Luneburg. 
Wolfgang,  Prince  of  Anhalt. 
Senate  and  Magistracy  of  Nuremberg 
Senate  of  Reutlingen, 


LUTHEE'S  SMALL  CATECHISM.    A.D.  1529. 


[The  German  text  is  taken  from  the  third  edition,  which  appeared  in  Wittenberg,  1531,  and  was  accu- 
rately republished  by  Dr.  Schneider,  Berlin,  1S53.  Tlic  orthography  is  modernized,  and  some  words  (as 
Erfstes  HauptstucTc,  Gebot)  are  inserted  in  parentheses  from  the  later  editions.  The  English  translation  is 
morp  literal  than  those  in  use  among  the  Lutheran  churches  in  America.  On  Luther's  Catechisms,  see 
Vol.  I.  5  43,  pp.  245  sqq.] 

Dr.  Martin  Luther'' s 
Enchiridion^  or  Small  Catechism. 

Pabt  I. 


(Snct)irbion  :  3)cr  §Smt  Satc(i)tfmu§. 
(Da^  (grflc  |)aitptftucf.) 

Die  3ct;it  ©cl^otc, 

ane  fie  ciit  §.ni3i.\itcv  fcincm  ©cfinbe  einfal* 
tifltid;  fUr^altcn  foU. 

2)fl^  (Srfte  (®el50t). 
2)u  follft  n{d)t  anbcre  ©ot^ 
ter  l^aben. 

aSa«iftba8?    Stntecrt : 

2Gir  follen  @ott  ukr  alle  2)inge 
fiivc^ten,  licBen  unb  sertrauen. 

2)ag  Bweitc  (®cBot). 
3)u  follfl  ben  Sfiamcu  beinc^ 
©otte^  ntd)t  unnu^tid)  fii^ren. 

SSaS  ift  baS  ?    Stnttvcrt : 

2Bir  [ollen  ®ott  furd)tcn  unb  lie? 
ben,  ba^'  anr  ki  fetncm  Seamen  nic^t 
flud)en,  fc^njoren,  jankrn,  liigen  ober 
tviti^cn;  fonbern  benfellnc^en  in  alien  5^o? 
tben  anrufcn,  beten,  loben  unb  bvinfen. 

Dag  3)ritte  (©cbot). 

Du  foUjl  bci\  ?$ciertag  ^eili? 
;^cn. 

S33a§tftba6?    Stntiuort : 

3Bir  foHen  ®ott  fiird)tcn  unb  lie? 
ben,  ba^  mx  bic  ^rebic;t  unb  fein  SSort 


THE   TEN    COAIMANDISIENTS, 

As  they  should  he  dearly  and  simply  explained 
to  every  household  by  the  head  of  the  family. 

The  First  Commandment. 
Thoio  shalt  have  no  other  gods. 

What  does  this  mean  ?     Answer : 

We  should  fear  and  love  God, 
and  trust  in  him,  above  all  things. 

The  Second  Commandment. 
Thou  shalt  not  tahe  the  name 
of  thy  God  in  vain. 

What  does  this  mean  ?     Answer : 

We  should  so  fear  and  love  God 
as  not  to  curse,  swear,  conjure,  lie, 
or  deceive,  by  his  name ;  but  call 
upon  it  in  every  time  of  need,  pray, 
praise,  and  give  thanks. 

The  Third  Commandment. 
Thou  shalt  Tceej)  holy  the  Sab- 
hath  day. 

What  does  this  mean  ?     Answer : 

We  should  so  fear  and  love  God 
as  not  to  despise  preaching  and  his 


LUTHER'S  SMALL  CATECHISM. 


75 


ntc^t  serac^tcn;  fonfccrn  bafj'dbigc  l;c{d  Word,  but  deem  it  holy,  and  will 


Itg  fallen,  gernc  ^orcn  unb  lernen. 

3)ae  SSicrtc  (0cbot). 

3)u  foHft  bcincn  3Satcr  unb 
beiuc  S[)Zutter  c^ren.i 

2Ba6tftba6?    Slutoort: 

SBir  foUen  @ott  fiivc^ten  unb  liekn, 
ba§  wir  unferc  ©Itevn  unb  ^erren 
nic^t  yeraci)ten  nod)  crjiivnen ;  fcnbern 
fte  in  (Sbven  ^cilkn,  i^nen  bienen,  ge^ 
l)ord)en,  fte  lieb  unb  werti)  l^aBcn. 

2)a^  gunftc  (©cbot). 
3)u  follft  ntd)t  tobten. 

2Ba8ift  baS?    5tuteort : 

2Bir  foKcn  ©ott  fitvd)tcn  unb  lickn, 
bn^  nnr  unfcvm  9]dd)ftcn  an  fcincm 
?ci6e  fcincn  ®d)abcn  nod)  ?eib  tf)un ; 
[onbcrn  i()m  l)clfcn  unb  fovbcrn  in 
ollen  Seibegni3tf)en» 

2)ag  ©e^fte  (©cl^ot). 
2)u  follft  nic^t  e^ebrcc^cn. 

SBaSiftbaS?    Slnteort : 

SBir  foKcn  ©ott  fiird)ten  unb  licbcn, 
ba^  n?ir  feufc^  unb  jit^ttg  (ekn  in 
2Cortcn  unb  SSerfen,  unb  ein  3egnd)cr 
fcin  ©cmaf)!  liebcn  unb  cfercn. 

2)ag  ©icbentc  (©cbot). 

2)u  follll  ni^t  ftc^Icn. 
SCBaSiftbaS?    atnttcort: 
2Civ  follen  ©ott  fih*d)tcn  unb  lieBcn, 
bop  mx  unfer5  9]dc^ften  ©clb  obcr 


ingly  hear  and  learn  it. 

The  Fourth  Commandment. 
Tkoic  s/ialt  honor  thy  father  and 
thy  mother} 

What  does  this  mean  ?     Answer : 

We  should  so  fear  and  love  God 
as  not  to  despise  nor  provoke  our 
parents  and  rulers,  but  honor,  serve, 
obey,  love,  and  esteem  them. 


The  Fifth  Commandment. 
Thou  shalt  not  Icill. 

What  does  this  mean  ?     Answer : 

We  should  so  fear  and  love  God 
as  not  to  do  our  neighbor  any  in- 
jury or  harm  in  his  body,  but  help 
and  befriend  him  in  all  bodily 
troubles. 

The  Sixth  Commandment. 

Thou  shalt  not  commit  adultery. 

What  does  this  mean  ?     Answer : 

We  should  so  fear  and  love  God 
as  to  be  chaste  and  pure  in  our 
words  and  deeds,  and  that  husband 
and  wife  should  love  and  honor 
each  other. 

The  Seventh  Commandment. 

Thou  shalt  not  steal. 

What  does  this  mean  ?    Answer : 

We  should  so  fear  and  love  God 
as  not  to  take  our  neighbor's  money 


*  In  the  edition  of  1542  the  blessing  is  added  :  '  That  thy  days  may  be  long  upon  the  land 
which  the  Lord  thy  God  giveth  thee.'  • 


76 


SYMBOLA  EVANGELICA. 


®ut  widjt  nchmcn,  nod)  init  fa(fc^er 
Saarc  obcr  ^anbel  an  un5  bringen; 
fonfccrn  if)m  fein  @ut  unb  9?a^rung 
belfen  k[[cvn  nnb  k^ittcn. 

Dag  5ld)te  (©cbot). 

3)u  follfi  nid)t  falfc^  3euan{^ 
reben  nnber  bcincn  9Ud)ften. 

SG3a«iftba§?    Slutircvt: 

2Bir  [oUen  ®ott  fitrd)ten  unb  licbcn, 
ba§  jrir  unfern  9Jad)ften  nid^t  fiil? 
fc^Iid)  beU'tgen,  yciTatf)cn,  aftcrreben, 
obcr  befen  ?eiimunb  maiden;  fonbcrn 
foUen  i()n  cntfd)ulbi3en  unb  ®uteg  i)on 
it)m  veben,  unb  ^lUeg  jum  53eftcn  fe^ren.^ 

Dag  Dleunte  (®ebot). 

2)u  follft  nidu  begefjren 
bcineg  91  dd)  ft  en  |)aug. 

2Ba8  ift  ba«  ?    3Intwcrt : 

SBir  foUen  ©ott  furd)tcn  unb  lie? 
ben,  baj;'  anv  unfevm  9tdd)ften  nid)t 
mit  ?ift  nad)  [einem  (^rbe  cber  ^aufe 
ftcbcn,unb  mit  einem  ®d)cin  beg  9iec^tg 
an  ung  bvingen;  fonbern  i()m  bajjelbige 
ju  be()a(tcn  fijrbevUc^  unb  bicnft(id)  fein. 

T)a^  3ef)nte  (®cbot). 

•Du  foUfl  nid)t  bcgeljven  beineg 
9^dd)ften  Seib,  ^ned)t,  SJZagb, 
3Sieb,  ober  w<i^  fein  ift. 

2Ba8  ift  fcaS  ?    2tiU»ort : 

SBir  foUcn  ®ott  fiivc^tcn  unb  lie? 
ben,  bap   xoix  unferm  3'Jdd)ften  nid)t 


or  property,  nor  get  it  by  false  ware 
or  dealing,  but  help  him  to  improve 
and  protect  his  property  and  live- 
lihood. 

The  Eighth  Commandmext. 
Tho  u  shalt  not  hear  false  ivit- 
ness  against  thy  neighho?\ 

What  does  this  mean ?     Answer: 

We  should  so  fear  and  love  God 
as  not  to  belie,  betray,  or  slander 
onr  neighbor,  nor  injure  his  charac- 
ter, but  defend  him,  speak  well  of 
him,  and  make  tlie  best  of  all  he 
does.^ 

The  Ninth  Commandjiest. 

T/iou  shalt  not  covet  thy  neigh- 

hor''s  house. 
What  does  this  mean  ?     Answer  : 

We  should  so  fear  and  love  God 
as  not  to  try  to  defraud  our  neigh- 
bor of  his  inheritance  or  home,  nor 
obtain  it  under  pretext  of  a  legal 
right,  but  aid  and  assist  him  to 
keep  it. 

The  Tenth  Commandment. 

Thoii  shalt  not  covet  thy  neigh- 
bor''s  wife,  nor  his  man-servant^  nor 
his  maid-servant,  nor  his  cattle,  nor 
any  thing  that  is  his  oivn. 
What  does  this  mean  ?     Answer : 

We  should  so  fear  and  love  God 
as  not  to  detach,  extort,  or  alienate 


'  Or,  'Put  the  most  charitable  construction 
Board  of  Publications,  Philadelphia. 


on  all  his  actions. ' — Edition  of  the  Lutheran 


LUTHER'S  SMALL  CATECHISM. 


77 


fein  2Beib,  ©eftube  obcr  35ief)  aBfpan^ 
mn,  abbrincjen  obcr  alnvcnbig  ma^cu; 
fonbern  bicfelbigcn  ankitten,  bap  ftc 
bleibcn  unb  t^un  wa^  fte  fcl)ulbig  jtnb. 

3i3a«  faget  nun  @ott  toon  biefen  ©etoten 
rtUcii?    'JlntiBovt: 

dx  faget  atfo : 

3^  ber  ^^mi  bein  ©ott  bin 
eiu  cifrigev  @ott,  ber  itbcv  bie, 
fo  mid)  ^affcn,  bie  ©iinbe  ber 
SSdtcr  ^cimfud)ct  an  ben  ^in# 
bern  bi^  in^  britte  unb  yierte 
©lieb;  aber  benen,  fo  mid)  lie? 
ben  unb  meine  ©eb,cte  t)alten, 
tf)ue  id)  ivof)I  in  taufcnb  ®Hcb. 

2Ba§  ift  ba^  ?    Stntwort : 

®ott  brauct  ju  ftrafcn  ^llle,  bie 
biefe  ©ebotc  iibertreten;  barum  foUcn 
mx  un^  fitrd)tcn  yor  feincm  ^oxw,  unb 
nid)t  unbcr  fo(d)e  ©ebcte  tfcun.  (£r 
ser^eipet  aber  @nabc  unb  alle^  ®ute$ 
SlKen,  bie  folc^e  ©ebote  l^alten;  barum 
foKen  wir  i^n  and)  lieben  unb  yer== 
traucn,  unb  gernc  tl)un  nad)  feincn 
@el50ten. 


(Da^  3n?ettc  .^auptftiid.) 

2)er  ©laube, 

wie  ein  §auebater  benfcltngen  jeincm  ©efinbe 
an\9  etn^alticjftc  torf;aItcn  foU. 

3)er  (Srfte  5lrtife(. 

33on  ber  ©d^o^p^ung. 

3^  glaube  an  ®ott  ben  S3a? 
ter  allmdc^^tigcn,  ®d)5pfer  ^im* 
mtU  unb  ber  (Srben. 


from  our  neighbor  his  wife,  serv- 
ants, or  cattle,  but  induce  tliein  tt) 
stay  and  do  their  duty. 

What  does  God  say  about  aU  these  Com- 
mandments ? 

lie  says  tliis : 

/  the  Lord  thy  God  am  a  jeal- 
ous God,  visiting  the  iniquity  of 
the  fathers  uj>on  the  children  indo 
the  third  and  fourth  generation 
of  them  that  hate  ine,  and  shoioing 
mercy  unto  thousands  of  them  that 
love  me  and  Jieej)  my  command- 
ments. 

What  does  this  mean  ?     Answer : 

God  tln-eatens  to  punish  all  who 
transgress  these  Commandments : 
we  should,  therefore,  fear  his  an- 
ger, and  do  nothing  against  such 
Commandments.  But  he  promises 
grace  and  everj'^  blessing  to  all  who 
keep  them :  we  should,  therefore, 
love  and  trust  in  him,  and  gladly 
obey  his  Commandments. 


Part  II. 

THE   CKEED, 

As  it  should  he  clearly  and  siinply  explained 
to  every  household  by  the  head  of  the  family. 

The  First  Article. 
Of  Creation. 

I  helieve  in  God  the  Father 
Almighty,  Maker  of  heaven  and 
earth. 


78 


SYMBOLA  EVANGELICA. 


SBa«  tft  bas?    3lntwcrt : 

3d)  glauBc,  ba§  mid)  ®ott  gcfc^aff* 
en  f)at  fammt  alien  drcaturen,  mir 
Scib  unb  Secle,  3lugen,  D^ren  unb 
allc  ©Uctcr,  25ernunft  unb  alle  ©tnne 
gegeben  ^at  unb  nod)  erl)alt;  baju 
^(ciber  unb  ®c^uft,  ©ffen  unb  Srin? 
fen,  ^au$  unb  ^of,  ®eib  unb  5linb, 
2lder,  23tel)  unb  alle  ©liter ;  mit  aller 
5^otl)burft  unb  9'^a^rung  biefc^  ?eibe^ 
unb  ?eBen^  rcic^Iid)  unb  tcicjlid)  5?er^ 
forget,  nnber  alle  gabrlid)feit  bcfd)ir^ 
met,  unb  m^r  allem  llebel  kl)utet  unb 
bmahvit)  unb  ba$  alle^  ou$  lauter 
ycitcrlid^er,  gijttlid^er  ©lite  unb  5Barm= 
feerjtgfcit,  olmc  alle  mein  S3crbienft 
unb  SBlirbigfeit;  bcj;^  alle$  i^  il)m  ju 
banfen  unb  ju  lokn,  unb  bafiir  ju 
bienen  unb  geftorfam  ju  fein  fd)ulbtg 
bin.   2)a^  ift  genjiplid)  n?a^r. 


3)cr  Bweitc  Slrtifel. 

33on  ber  Srlcfung. 

Unb  an  3cfum  dbriftum, 
feinen  etui  gen  (5ol)n,  unfern 
^a^^^,  ber  cmpfangen  ift 
»om  l)c{liiien  ®eiile,  geboren  5?on 
ber  Sungfrau  9)Zaria,  cjelitten 
unter  ^>ontio  ']>ilato,  gcfreujt? 
get,  geflorben  unb  begrabcn,  nte? 
ccrgefa^ren  jur  ^olle,  am  brit^ 
ten  Xage  auferflanben  »on  ben 
Xobtcn,  aufgcfal)ren  gen  ^im? 
met,  fitpcnb  jur  DUd)ten  @otte^ 


What  does  this  mean  ?     Answer : 

I  believe  that  God  has  created 
ine  and  all  that  exists ;  that  he 
has  given  and  still  preserves  to  me 
body  and  soul,  eyes,  ears,  and  all 
ray  limbs,  my  reason  and  all  nay 
senses;  and  also  clothing  and  shoes, 
food  and  drink,  honse  and  home, 
wife  and  child,  land,  cattle,  and 
all  my  property;  that  he  pro- 
vides me  richly  and  daily  with 
all  the  necessaries  of  life,  protects 
me  from  all  danger,  and  preserves 
and  guards  me  against  all  evil ; 
and  all  this  out  of  pure  paternal, 
divine  goodness  and  mercy,  with- 
out any  merit  or  worthiness  of 
mine;  for  all  which  I  am  in  duty 
bound  to  thank,  praise,  serve,  and 
obey  him.  This  is  most  certainly 
true. 


The  Second  Article. 
0/  Redem])t'ion. 

And  i)i  Jesus  Christ  his  only 
Son,  our  Lord;  who  was  conceived 
hy  the  Ilohj  Ghost,  horn  of  the 
Virgin  Mary;  suffered  under 
Pontius  Pilate;  was  crucified^ 
dead,  and  buried ;  he  descended 
into  hell;  the  third  day  he  rose 
again  from  the  dead;  he  ascend- 
ed into  heaven,  and  sitteth  on  the 
right  hand  of  God  the  Father 
Almighty ;  from  thence  he  shall 


LUTHER'S  SMALL  CATECHISM. 


79 


be0  aHrndt^tigcn  SSater^,  yon 
bannen  cr  fommcn  roirb,  ju  rtc^« 
ten  bte  Scbcnbigen  unb  bie  ^ob? 
ten. 

aSagiftbaS?    2tnttrort : 

3c^  glaubc,  bap  3cfu6  G^rtftu^, 
iiH'il)rf)afttger  ®ott  i?ctm  SSatcv  in 
©nngfeit  geboren  unb  and)  n)a(;r^af:s 
tiaer  2)?cnfcl)  i>on  ber  3ungfrau  3)Zaria 
c^cbovcn,  fei  mcin  ^S^S^f,  ber  mic^ 
yerlovncn  unb  yevbammtcn  SD^enfi^en 
evlofet  ^at,  enrorben,  gcwonnen  [unb]^ 
yon  alien  ©i'lnben,  yom  Xobe  unb  yon 
ber  ©ennilt  be^  Xeufcl^,  nid)t  mit 
©olb  ober  Silber,  [onbern  mit  fcincm 
t)ei(igcn,  t()eurcn  ^(utc,  unb  mit  fcincm 
unfcf)uIi^igcn  ?ctbcn  unb  Stcrbcn;  auf 
bap  ic^  fetn  cigcn  fei,  unb  in  fcincm 
•)tcid)c  untcr  i^m  (ebe,  unb  ibm  bienc 
in  emigcr  ®cred)tigfcit,  Unfd)ulb  unb 
©cUgfeit;  g(cid)iyic  er  ift  aufevftanbcn 
yom  S^obe,  (cbct  unb  regierct  in  Sung? 
fcit.    Da^  ift  geivipUc^  n^a^r. 

2)er  IDritte  SlrtifcL 
2?ou  bev  ^ciligung. 

3(^  glauBe  an  ben  beiligen 
©eift,  eine  ^eilige  d)riftli^e2 
^ir^e, bie  ©emeine  ber  |)ei(igen, 
SSergeMing  ber  ©itnben,  5lufer^ 
ftc^ung  beS  glcifd^e?,  unb  ein 
eroigeg  ?eben.    Slmcn. 


come  to  judge  the  quich  and  the 
dead. 


What  does  this  mean  ?  Answer : 
I  believe  that  Jesus  Christ,  true 
God,  begotten  of  the  Father  from 
eternity,  and  also  true  man,  born 
of  the  Virgin  Mary,  is  my  Lord ; 
who  has  redeemed  me,  a  lost  and 
condemned  man,  secured  and  deliv- 
ered me  [even]  ^  from  all  sins,  from 
death,  and  from  the  power  of  the 
devil, not  with  gold  or  silver,  but  with 
his  holy,  precious  blood,  and  with 
his  innocent  sufferings  and  death ; 
in  order  that  I  might  be  his  own, 
live  under  him  in  his  kingdom,  and 
ser\e  him  in  everlasting  righteous- 
ness, innocence,  and  blessedness, 
even  as  he  is  risen  from  the  dead, 
and  lives  and  reigns  forever.  This 
is  most  certainly  true. 

The  Third  Article. 
Of  Sanctification. 

I  helieve  in  the  Holy  Ghost; 
one  holy  Christian'^  Church;  the 
Communion  of  Saints ;  the  For- 
giveness of  Sins  ;  the  Resurrection 
of  the  Body ;  and  the  Life  Ever- 
lasting.    Amen. 


'  This  und  (which,  if  not  a  t^vpographical  error,  must  have  the  force  of  und  zivar,  even)  is 
found  in  aU  the  editions  of  Luther,  but  is  now  usuaUy  omitted  as  superfluous. 

=  Luther  omitted  the  word  Catholic,  and  substituted  for  it  Christian.  The  Heidelberg 
Catechism  combines  the  two  :    ^  allyemeine  christliche  Kirche,' 


80 


SYMBOLA  EVANGELICA. 


2Sa8  ift  baS  ?    5tntivcvt : 

3d)  c^lauk,  blip  id)  nic^t  au$  eii^cncr 
3?cvnunft  nod)  c^rcift  an  3cfum  Qbx\{t 
mcincn  |)errn  cjUiubcn  oter  ju  tbm 
fommcn  faun;  fonbern  ber  l)eiligc  ®eift 
l)at  mid)  bitvd)e  (SiHingelium  krufen, 
mit  fciucu  ©a ben  cvtcud)tet,  im  vcd)ten 
©(auku  i5c!)cili^ct  unb  ci1)aUcn;  glei^; 
n>ie  er  bic  gvinjc  Gbriftcnbcit  auf  Srbcn 
krufet,  fammlet,  cvlcu(|tet/^eiliget,unb 
bei  3eftt  (E()rifto  cv!)a(t  im  red)ten  eini^ 
gen  ©(aubcn;  in  n>eld)cr  (ibriftcnkit 
er  mir  unb  alien  ©lauMijen  tcicjlid)  alle 
Siinben  veic^lid)  yercjiebt;  unb  am 
jitngften  Xagc  mi^  unb  alle  2:obten 
aufenvcden  wirb,  unb  mir  fammt 
alien  ©Idukgcn  in  Ghrifto  ein  enui^e^ 
?ekn  gebcn  wirb.  3)a»J  ift  geanplid) 
ivabr. 


(3)ae  3)ritte  ^auptftiid.) 
3)a$  ^aterunfer, 

rcic  ciu  §aii8Vatcr  fcaffeUnge  fciuem  ©efinbc 
auf3  cinfalticjfte  tiirfjatteu  fell. 

2>ater   unfer/  ber  bu  bift  im 

^immel. 

S55a6iftba6?    Stntwort: 

(53ott  anil  bamit  un^  loden,  bap  air 
Qlaukn  follcn,  dx  fei  unfer  rcdUcr 
3Satcr,  itnb  air  ftine  red)tcn  ^inber, 
auf  bap  air   gctroft  unb  mit   atler 


What  does  this  mean  ?  Answer  : 
I  believe  that  I  can  not,  by  my 
own  reason  or  strength,  believe  in 
Jesns  Christ  my  Lord,  or  come  to 
him  ;  but  the  Holy  Ghost  has  called 
me  through  the  Gospel,  enlightened 
me  by  his  gifts,  and  sanctified  and 
preserved  me  in  the  true  faith ; 
just  as  he  calls,  gathers,  enlightens, 
and  sanctifies  the  whole  Christian 
Church  on  earth,  and  preserves  it 
in  union  with  Jesus  Christ  in  the 
one  true  faith ;  in  which  Christian 
Church  he  daily  forgives  richly 
all  my  sins,  and  the  sins  of  all  be- 
lievers; and  will  raise  up  me  and 
all  the  dead  at  the  last  day,  and 
will  g-rant  everlastino;  life  to  me 
and  to  all  who  believe  in  Christ. 
This  is  most  certainly  true. 

Part  III. 

THE  lord's  peayee, 

As  it  should  be  clearly  and  simplij  explained 
to  every  household  by  the  head  of  the  family. 

Our  Father,  lolio  art  in  heaven. 

What  does  this  mean  ?     Answer : 

^  God  would  thereby  affectionate- 
ly encourage  us  to  believe  that  he 
is  truly  our  Father,  and  that  we  are 
truly  his  children,  so  that  we  may 


'  Luther,  in  his  Catechism,  retained  the  old  form  (Paternoster),  but  in  his  translation  of 
the  Bible  he  chose  the  modern  Unser  Vater  (Our  Father).  In  the  first  two  editions  (1529) 
the  explanation  of  the  address  does  not  occur. 


LUTHER'S  SMALL  CATECHISM. 


81 


3uyerjtc^t  \i)n  bitten  follen,  \m  tie 
lieben  ^inber  i^ren  liekn  SSater. 


2)te  (Srfte  33tttc. 
©el^ctltget  werte  bcin  9Zamc. 

SBagiftbaS?    2lntWort : 

@otte^  91amc  ifl  jraar  an  i^m  [elbft 
l)ci(ic| ;  obex  mx  bitten  in  biefem  &tbtt, 
tap  cr  bei  nn^  and)  ^eilig  werbe. 

2Bie  3efc^tef;t  baS  ?    Stnttoort : 

2Bo  bag  SBort  ©otteg  lantcr  unb 
rein  gele^ret  wirb,  unb  wir  and)  i^eilig, 
a(g  bic  ^inber  ©otteg,  barnai^  leben : 
te?  [baju]  bilf  w\^,  lieber  iBatev  im 
.t)immel !  2Ber  aber  anberg  le^vct  unb 
lebet,  benn  bag  SGovt  ©otteg  le^ret, 
bev  entl^eiiiget  unter  ung  ben  91amen 
©otteg.  3)at>or  be^itte  ung,  ^imm? 
lil"d)ev  2>atev! 


Die  5lnbere  [3weite]  ^itte. 
®cin  S^ieic^  fomme. 

aBa§tpba«?    Stntoovt : 

©otteg  3fieid)  fommt  njol)l  o^ne 
nnfer  ©ebet  son  xi)m  felbft;  aber  luir 
bitten  in  biefem  ©ebet,  bap  eg  and)  ju 
ung  fomme. 

2Bie  ge|d^ter;t  bas?    2tntoort: 

2Genn  ber  {)immlifd)c  SSater  ung 
feinen  bei(igen  ©eift  giebt,  bap  nnr 
[einem  !)eiligen  3Sortc  burc^  feine 
©nabe  glanben,  unb  gottlid)  (eben, 
I)ier  jeitUd)  unb  bort  enngli^. 


cheerfully  and  with  all  confidence 
pray  to  him,  even  as  dear  children 
ask  their  dear  father. 

The  First  Petition. 
Halloioed  he  thy  name. 

What  does  this  mean  ?     Answer : 

The  name  of  God  is  indeed  in 
itself  holy ;  but  we  pray  in  this 
petition  that  it  may  be  hallowed 
also  by  us. 

How  can  this  be  done  ?     Answer : 

When  the  Word  of  God  is  taught 
in  its  truth  and  purity,  and  we,  as 
the  children  of  God,  lead  holy  lives 
accordingly.  To  this  may  our  bless- 
ed Father  in  heaven  help  us  !  But 
whoever  teaches  and  lives  otherwise 
than  as  God's  Word  teaches,  pro- 
fanes the  name  of  God  among  us. 
From  this  preserve  us,  heavenly 
Father ! 

The  Second  Petition. 

Thy  kingdom  come. 
What  does  this  mean  ?     Answer : 

The  kingdom  of  God  comes  in- 
deed of  itself,  without  our  prayer ; 
but  we  pray  in  this  petition  that  it 
may  come  also  to  us. 

How  can  this  be  done  ?     Answer  : 

When  our  heavenly  Father  gives 
us  his  Holy  Spirit,  so  that  by  his 
grace  we  believe  his  holy  Word,  and 
live  a  godly  life  here  in  time,  and 
hereafter  in  eternity. 


82 


SYMBOLA  EVANGELICA. 


2)ic  2)rittc  S3ittc. 
Dcin  SSillc  gcfc^e^c,  wic  im 
^tmmcl,  alfo  au^  auf  @rbcn. 

92}a6i[tba6?    5lnttvort : 

@ottc$  gutcr,  gnaticjcr  3Si((c  gc? 
fd)ic(n  iyo(}l  o^nc  uufev  ©ckt;  ciber 
irir  Mtten  in  bicfem  ®cbet,  ba^  cr  an6) 
bet  un^  scfcl)cl)c. 

2Bie  gcfd;id}t  ba«  ?    5liitii-»ovt : 

SBcnn  ©ott  aUcit  bofen  dint^  unb 
SBillen  bvii^t  uub  ^inbert,  fo  un5  ben 
Sflamcu  ©otte5  n{d)t  kiHgcn  unb  fein 
diti^  ntc^t  fommcn  laffcn  woUen,  ali 
ba  ift  be$  Scufcl^,  bev  SBcIt  unb  un- 
fere  ?5lcifd)ce  2Bil(e,.  [onbcrn  ftarfct 
unb  beI)dU  un^  feft  in  feincm  SBort 
unb  ©laukn  bi^  an  unfcr  Snbe ;  ba$ 
ift  fein  gnabigcv,  (^utev  2Bil(c. 


3)ic  SSiertc  ^Bitte. 
Unfer  tcigli^  33vot  gieb  un$ 
{)  e  u  t  e. 

SSa«iftba«?    5(nt»crt: 

®ott  flicbt  taglid)  ^rot  and)  wo^l 
pf)nc  unferc  58ittc,  aUcn  bofcn  9^en; 
f(|en;  aber  nnr  bitten  in  biefem 
@ckt,  baf'  cr  un^  crfenncn  laffe  unb 
mit  2)anffacjunii  cmpfaKcn  unfcr  tcicj? 
lid)  58rot. 

SBa6  f^ei^t  bcnn  tagtid;  33rot  ?    StntttJort : 

mM;  wa^  jur  ?cibcv^  97abrnnc5  unb 

57ctl)buvft  gcbort,  al^  GlK",  Xrinfcn, 

itleibcr,  ed)u(),   ^au^,  ^of,   ^Ider, 


The  Third  Petition. 

Thy  will  be  done  on  earth,  as  it 
is  i7i  heaven. 

What  does  this  mean  ?    Answer : 

God's  good,  gracious  will  is  done 
indeed  without  our  prayer ;  but  we 
pray  in  this  petition  that  it  may  be 
done  also  by  us. 

How  can  this  be  done  ?     Answer : 

When  God  breaks  and  brings  to 
naught  ever}'  evil  counsel  and  will 
which  would  hinder  us  from  hal- 
lowing the  name  of  God,  and  pre- 
vent his  kingdom  from  coming  to 
us  (sucli  as  the  will  of  the  devil, 
of  the  world,  and  of  our  own  flesh) ; 
but  makes  us  strong  and  steadfast 
in  his  Word  and  faith  even  unto 
our  end :  this  is  his  gracious,  good 
will. 

The  Fockth  Petition. 
Give    us    this    day    oui-    daily 
hread. 

What  does  this  mean  ?     Answer : 

God  gives  indeed,  without  our 
prayer,  even  to  the  wicked  their 
daily  bread;  but  we  pray  in  this 
petition  that  he  would  make  us 
sensible  [of  his  benefits]  and  ena- 
ble lis  to  receive  our  daily  bread 
with  thanksgiving. 

What  is,  then,  our  daily  bread  ?    Answer : 
All  tliat  pertains  to  tlie  nourish- 
ment and  needs  of  the  body,  as 
drink,  food,  clothing,  shoes,  house, 


LUTHER'S  SMALL  CATECHISM. 


S3 


m^,  ©elb,  ®ut,  fromm  ©entail, 
fromme  Winter,  fvomm  ©eftnbe, 
fromme  unb  trcue  ©kr^crrcn,  gut 
^tcgiment,  gut  ^Better,  griebe,  ©e^ 
funb^eit,  3uc^t,  S^re,  gutc  grcunbe, 
getreue  S'^ad^barn,  unb  bepglei^en* 


3)ie  gitnfte  S3ittc. 

Unb  seriate  [oergteb]  un^ 
unfre  ©c^ulb,  al^  wix  »crlapen 
[sergeben]  unfcrn  ©c^ulbtgern. 

2Ba8iftba8?    5lnttt)ort : 

2Bir  bitten  in  biefem  ®cbet,  ba^ 
ber  3>ater  im  ^immel  nid)t  anfe^en 
jvoUe  unfre  ©iinbe,  unb  urn  berfel? 
bigen  nnden  folc^e  ^itte  nic^t  i^erfa* 
gen:  benn  mx  ftnb  ber  feine^  n^ertb, 
ba^  wir  bitten,  ^aben'^  ciuc^  nic^t  »er^ 
bienet;  fonbern  er  n^oUe  e^  un^  alle^ 
au$  ©naben  geben;  benn  unr  tciglic^ 
yiel  fiinbigen,  unb  JuoI)t  eitel  ©trafe 
i^erbienen.  <So  n^oUen  wxx  ^mx  wk'ot^ 
rum  flud)  f)er5li^  yergeben,  unb  gerne 
tyoblt^un  [benen],  bie  ftc^  an  un^  »er? 
fiinbigen. 

2)ic  ©ed^flc  33itte. 

Unb  fit^rc  un$  nid)t  in  35erfu? 
c^ung. 

2BaS  ijl  bas  ?    3lntwort : 

©ott  serfuc^t  jwar  niemanb;  abcr 
mx  bitten  in  biefem  ©ebet,  bap  un^ 
©ott  n^oUe  bc^itten  unb  er^alten,  auf 
ta^  un$  ber  Seufcl,  bie  ©elt  unb 


home,  land,  cattle,  money,  property, 
pious  husband  or  wife,  pious  chil- 
dren, pious  servants,  pious  and 
faithful  rulers,  good  government, 
good  seasons,  peace,  health,  educa- 
tion, honor,  good  friends,  trusty 
neighbors,  and  the  like. 

The  Fifth  Petition. 

Ami  forgive  us  our  debts,  as  we 
forgive  our  debtors. 

What  does  this  mean  ?     Answer : 

We  pray  in  this  petition  that  our 
Father  in  heaven  would  not  look 
upon  our  sins,  nor  on  account  of 
them  deny  our  request ;  for  we  are 
not  worthy  of  any  thing  for  which 
we  pray,  and  have  not  merited  it; 
but  that  he  would  grant  us  all 
things  through  grace ;  for  we  daily 
sin  much,  and  deserve  nothing  but 
punishment.  We  will,  therefore, 
also  on  our  part,  heartily  forgive 
and  willingly  do  good  to  those  who 
sin  against  us. 

The  Sixth  Petition. 

And  lead  us  not  into  tem])ta- 
tion. 

What  does  this  mean  ?     Answer : 

God  indeed  tempts  no  one,  but 
we  pray  in  this  petition  that  God 
would  so  guard  and  preserve  us 
that  the  devil,  the  world,  and  our 


84  SYMBOLA  EVANGELICA 

unfer  5'lfif4  "i^t  bctritgc  iinb  yciv 
fiUire  ill  9}?tpglaukn,  ^iCerjwciflinig 
unb  anterc  grope  Sd)anbe  unb  ?aftcr; 
uub  oh  iinr  bamit  aui^cfod)tcn  iDiirbcn, 
bajj  mx  bod)  cnb(id)  gcjrinneu  unb  ben 
@ieg  k!)alten. 


3)ic  ©iebente  ^itte. 

(Sonbern  eiiofe  un$  i^on  bem 
llebel. 

2Ba6iftba§?    Stntirort : 

2Bir  Mtten  in  bicfcm  ©ebet,  ai^  in 
ber  <2umma,  ba§  nn$  bcr  35atcr  im 
^immel  i^on  adevlei  Uebe(  ?ei6e^  unb 
ber  (2ee(e,  ©ute^  unb  (S^re  evlofe,  unb 
jule^t,  irenn  unfer  ^tiinblein  fommt, 
ein  felige^  @nbe  (>efd)ere,  unb  mit 
©naben  yon  bicfem  3iimmertbal  ^u 
fic^  nefime  in  ben  ^immel. 

5lmen.* 

2Ba6iftba8?    Stntix^cvt : 

Xii^  id)  fo((  cjennjj  fein,  fold)e 
bitten  finb  bem  23ater  im  ^immel 
angenef)m  unb  erf)oret;  benn  er  felbft 
()at  un5  geboten,  a(fo  ju  beten,  unb 
yerbeiilcn,  t:a^  cr  un^  mii  er^orcn. 
3tmen,  5lmen,  ba^  beipt,  3^,  3a,  e^ 
foil  alfo  9efd)c^en. 


own  flesh  may  not  deceive  us,  nor 
lead  us  into  misbelief,  despair,  and 
other  great  shame  and  vice;  and 
that,  though  we  may  be  thus  tempt- 
ed, we  may  nevertheless  finally  pre- 
vail and  gain  the  victory. 


The  Seventh  Petition. 
jBut  deliver  us  from  evil. 

What  does  this  mean  ?  Answer  : 
We  pray  in  this  petition,  as  in  a 
summary,  that  our  Father  in  heaven 
may  dehver  us  from  all  manner  of 
evil— in  body  or  soul,  property  or 
honor — and,  at  last,  when  our  time 
comes,  may  grant  us  a  happy  end, 
and  graciously  take  us  from  this 
world  of  sorrow  to  himself  in 
heaven. 

Amen} 

What  does  this  mean  ?     Answer : 

That  I  should  be  sure  that  such 
petitions  are  pleasing  to  our  Father 
in  heaven,  and  are  heard  by  him ; 
for  he  himself  has  commanded  us 
thus  to  pray,  and  has  promised  that 
he  will  hear  us.  Amen,  Amen : 
that  is.  Yea,  yea,  so  shall  it  be. 


'  Many  modern  editions  insert  the  doxology  before  ^?rtf??,  with  this  question:  ,S5}tC  lailtct 
bcr  ^efd^Uifj  ?  jTcnu.bciu  ift  ba«  9f etd),  unb  bic  Sraft,  unb  bic  §cvvlid)tcit,  in  (Siriatcit.  "illnicu. , 
— '  What  is  the  conclusion  ?  For  thine  is  tlie  kingdom,  and  the  power,  and  the  glory,  forever. 
Amen.' 


LUTHER'S  SMALL  CATECHISM. 


85 


(3Daa  35icvtc  ^fluptftitdf.) 
Da$  ©afranicnt  ter  fieiligen  laufc 

»ie  baffctbige  ciu  §au8toater  fctucm  ©efinbe 
fott  clntaltiglict;  ^itvf;aUen. 

Sum  ©vften. 

SBaS  i[t  bie  Saiifc  ?    Slutwcrt : 
S)ie  3:aufc  tft  nid)t  allcin  fd)Icc^t 
3Saffcr,  fonbcvu  fte  tft  ta^  ®a[fcr  in 
@ottc^  ©ebot  flcfaffet,  unb  mit  @otte^ 
SBort  ycrlntnbcn. 

aSelci^eS  tft  bcun  fold;  SBort  ©otteg  ?  3tnt< 
wort : 

3)a  itnfer  ^err  (^l)nftu§  fpvic^t, 
9)Zattf;at  am  le^ten  : 

®e()et  l)in  in  aUc  2Qe(t/  (c^ret 
aUc  |)cibcn  [35olfcr],  unb  taufct 
fie  im  9]amcn  bc^  93atcr^,  unb 
be$  (Sof)ne^,  unb  bc^  ^eili^en 
©cifte^. 

Bum  5lnbern. 

SBaS  flieBt  cber  nuljet  bie  2::aufc?  9li:t= 
wort: 

(Sic  wirft  SScrgebung  bcv  ©iinben, 
erlofet  yom  Xobc  unb  Xeufet,  unb 
giebt  bie  cwige  ©eligfcit  5lllcn,  bie 
e$  glauben,  ixnc  bie  3Sortc  unb  3Ser? 
I)ei^'unaen  ©otte^  lautcn. 

SBcId^e?  fiub  benn  fctd;e  SSovtc  nub  3?er= 
f)ci{3unijcn  Q^ottcei  ?    5tntwort : 

Da   unfer   ^en*   G^riftu^  fpvic^t, 
2)?avci  am  (c^ten  : 
S3Ser  ba  glaubet  unb  cjetauft 


Paet  1Y. 

the  sacrament  of  holy  baptism, 

As  it  should  be  clearly  and  simply  explained 
to  every  household  by  the  head  of  the  family. 


What  is  Baptism  ?    Answer : 

Baptism  is  not  simply  common 
water,  but  it  is  the  water  compre- 
hended in  God's  connnand,  and 
connected  with  God's  Word. 

Wiiat  is  that  Word  of  God  ?     Answer : 

It  is  that  which  our  Lord  Christ 
speaks  in  the  last  chapter  of  Mat- 
thew [xxviii.  19] : 

'  Go  ye  [into  all  the  ioorld'\,  and 
teach  all  nations,  haiotizing  them 
in  the  name  of  the  Father',  and  of 
the  Son,  and  of  the  Holy  Ghosi.^ 


II. 

What  does  Baptism  give,  or  of  what  use  is 
it  ?     Answer : 

It  worketh  forgiveness  of  sins, 
delivers  from  death  and  the  devil, 
and  gives  everlasting  salvation  to 
all  who  believe,  as  the  Word  and 
promise  of  God  declare. 

What  are  such  words  and  promises  of  God  ? 
Answer : 

Those  which  our  Lord  Christ 
speaks  in  the  last  chapter  of  Mark : 

'He  that  helieveth  and  is  ha_p- 


'  The  words  in  alle  Welt  are  inserted  from  Mark  xvi.  15. 


86 


SYMBOLA  EVANGELICA. 


n)irb,  ber  wirb  felig;  ifcv  ah c v  tized,  shall  he  saved;  hut  he  that 


nid^t  glaukt,  ter  wirb  ijerbammt. 
Bum  2)rittcn. 

23ie  !anu  aSaffcr  fold;e  cjvofjc  Diucjc  tf;uii? 
?tntwcrt : 

SBaffer  tt)ut'e  frcilid^  nic^t,  fonbern 
ta^  2Bort  ®ottc^,  fo  mit  iinb  ki  bent 
2Ba[fcr  ift,  unb  ber  ©lauk,  fo  foI== 
d)cm  SBortc  ©ottci?  im  2Bafj"er  trauet; 
benn  o!)nc  ©otte^  2Bort  ift  ba^^ 
2Sa[fcr  fc^kd)t  SBaffer,  unb  feinc 
Xaufe;  abcr  mit  bem  SBorte  ©ottc5 
ift'^  cine  Xaufc,  ba^  ijl  ein  gnaben^ 
reid)  2Ba[j"cr  be5  ?ckn§  unb  ciu  S3ab 
bcr  ncucn  ©cintrt  im  ^eiligen  ©eifte ; 
nne  @.  $aulu5  facjt  ju  Xito  am  brit* 
ten  ^cipitel : 

2)ur(^  ba5  Sab  ber  SBieber^^ 
c^cbuvt  unb  Grncuerung  be^  \)t'v 
Ugen  ©cifte^,  tvc(d)en  er  au^ge? 
g  of  fen  ^at  iiber  un^  reid)H(| 
burd)  3efum  G^^riftum,  unfcrn 
^cilanb,  auf  ba^^  nnr  burd)  bep 
felben  ©nabe  i5ered)tfertii]et, 
©rben  fcien  be^  cwigen  ?c6cn^, 
nad)  bcr  ^offnung.  2)a^  ift  ge^ 
roipli^  wa^r. 

3um  33iertcn. 

SSaS  bebcutct  bcmi   folc^   3Sa[fcrtautcn? 

Sg  kbcutct,  bap  ber  atte  5(bam  in 
un0  burd)  tagUd)c  JHcue  unb  Supe 
fo((  crfviufet  werbcn,  unb  jlcrkn  mit 
alien  ©iinben  unb  bofen  ?itften ;  unb 


believeth  not,  shall  he  damned.^ 
III. 

How  can  water  do  such  great  things  ?  An- 
swer : 

It  is  not  water,  indeed,  that  does 
it,  but  the  Word  of  God  which  is 
with  and  in  the  water,  and  faith, 
which  trusts  in  the  "Word  of  God 
in  the  water.  For  without  the 
Word  of  God  the  water  is  nothing 
but  water,  and  no  baptism;  but 
with  the  Word  of  God  it  is  a  bap- 
tism— that  is,  a  gracious  water  of 
life  and  a  washing  of  regeneration 
in  the  Holy  Gliost,  as  St.  Paul  says, 
Titus,  third  chapter  [iii.  5-7]  : 

^JBy  the  washing  of  regenera- 
tion, and  Tcneioing  of  the  Holy 
Ghost,  lohich  he  shed  on  us  abun- 
dantly through  Jesus  Christ  our 
Saviour ;  that  being  justified  by 
his  grace,  we  shoidd  he  made  heirs 
according  to  the  ho^e  of  eternal 
life.''  This  is  certainly  true.  [Or, 
'  This  is  a  faithful  saying,^  ver. 
8.] 

IV. 

What  does  such  baptizing  with  water  sig- 
nify ?     Answer : 

It  signifies  that  the  old  Adam  in 
us  is  to  ])e  drowned  by  daily  sor- 
row and  repentance,  and  perish 
with  all  sins  and  evil  lusts ;  and 


LUTHER'S  SMALL  CATECHISM. 


87 


uneberum  tciglid)  I;crau^fommcit  unb 
aiifcrftc(;cn  ciu  ncucv  SOJcnfd),  bcr  in 
®crcd)tigfeit  unb  9ieinic}fctt  fiir  [yor] 
@ott  tmi),M)  lebc. 

2Bo  ficf;t  ba§  gcfcf;ncben  ?    Stntwcrt : 

(S.  ^aulu^  ju  ben  9i5mern  ctm 
fcd)ftcn  fpri^t : 

2Biv  ftnb  fvimmt  (I()vifto  burd) 
bte  Saufe  begraben  im  [in  ben] 
3^ob,  ba^^  gtcid)nue  di^riftu^  ift 
»on  ben  ^obtcn  aufeniHcfet 
burd)  bic  ^cniid)feit  bc^  33a^ 
ter^,  alfo  foHen  wix  and)  in 
cincm  neuen  ?eben  umnbeln. 


2Bie  man  bic  ©infadigcn  foil 
lel^rcn  beid)ten.' 

SBaS  ift  bie  33eid}te  ?    Stntu^ovt : 

2)ie  Sei^te  kgreift  jwci  ©tiirfe  in 
ftd) :  ein^,  bap  man  bie  Siinbcn  be^ 
fenne;  ba^  anbre,  ba§  man  bie  5lbfo? 
lution  obcr  SSergebung  »om  S3cid)tiger 
empfa^K,  al^  i)on  ®olt  felbft,  unb  ja 
ni^t  baran  jwetfle,  fonbern  fcft  glaube, 
bie  Siinben  fcien  baburd)  yergeben  fitr 
[»or]  ©ott  im  ^^pimmel 

Sffiddje  ©iinbcu  joll  ntan  bcnn  Beid^tett? 
Stnttriort : 

gitr  [ijor]  ©ott  foU  man  alter  ©iin* 
ben  itc|  f(^ulbig  geben,  auc^  bie  roir 


that  the  new  man  should  daily 
come  forth  again  and  rise,  who 
shall  live  before  God  in  righteous- 
ness and  purity  forever. 

"Where  is  it  so  written  ?     Answer : 
St.  Paul,  in  the  Gth  chapter  of 
Komans,  says : 

'  We  are  Ijuried  with  Christ  by 
haptism  into  death;  that  like  as 
he  was  excised  up  from  the  dead 
by  the  glory  of  the  Father^  even  so 
we  also  should  walk  in  nevmess  of 
life: 


now  THE  UNLEARNED  SHOULD  BE 
TAUGHT  TO  CONFESS,^ 

What  is  confession  ?    Answer : 

Confession  comprehends  two 
parts :  one,  that  we  confess  our 
sins  ;  the  other,  that  \\q  receive 
absolution  or  forgiveness  from  the 
father  confessor,  as  fi'om  God  him- 
self, in  no  wise  doubting,  but  firmly 
believing  that  our  sins  are  thereby 
forgiven  before  God  in  heaven. 

What  sins  should  we  confess?  An- 
swer : 

Before  God  we  should  accuse 
ourselves   of  all  manner   of  sins, 


'  This  section  on  Confession  appears  first  in  the  third  edition  before  Part  V.,  and  prepara- 
tory to  it.  So  also  in  the  editions  of  1539  and  1542.  (See  Harnack,  p.  Ivi.  and  p.  53.)  In 
later  editions  it  is  enlarged  (by  inserting  the  passages  Matt.  xvi.  1 9  and  John  xx.  22,  23,  and 
other  additions),  and  is  counted  as  a  separate  Part  (V.)  on  The  Office  of  the  Keys  (33011  bcr 
93eid)te  obcv  bent  Slint  bev  Sd^Iiijid),  or  added  as  an  Appendix  after  Part  V.  See  Vol.  I.  §  43, 
p.  248. 

YoL.  TIT.— G 


88 


SYMBOLA  EVANGELICA. 


ntc^t  crfcnnen,  tuic  wix  tm  33iitcruiifcr  1  even  of  those  which  we  do  not 
t^un ;  obex  fiir  [yor]  bem  ^eidjtigcr  ourselves  perceive ;   as  we  do  in 


foUen  iinv  allcin  btc  ©itnbcn  kfennen, 
tic  wiv  unffen  unt  fit^len  im  .^erjen. 


2Bcrd;cfutbbie?    5tnta>crt : 

Xa  fte^e  beincn  ©tanb  an  mdj 
ten  3cBn  ©cBotcn,  ch  bu  SSatcr, 
2)httter,  ©c^n,  Xocf)tcr,  ^crr,  grau, 
^ncd)t  fctcft;  ob  bu  ungcbcrfam,  un? 
treu,  unflei^ig,  jorntg,  unsitd)tig,  ^i^ig 
genjcfen  feieft;  ob  bu  Scmanb  ?e{bc 
get^an  f)aBcft  mit  SBorten  obcr  3Ber? 
fen;  ob  bu  gcftoMen,  J^erfciumt,  yeiv 
u^a()v(oft,  <2d)abcn  get^an  f)akft. 


SicBer  [telle  mir  cine  furje  3S>cife  ju  teidjtcn. 
^Inttrort :' 


©0  fotlfl  bu  gum  SSetd^ttijer  fpred;cn  : 
©iirbigcr,  tteber  ^err,  ic^  tntte  eud), 
ivoUct  meine  53cid)tc  \)mn,  unb  mir 
tie  23ergc[nin3  jufpvcd)en  urn  @otte$ 
unlten. 

©age  an : 

3d)  armcr  Siinbcr  tefenne  mid)  j     i,  poor 
vov  ©Dtt  atlcr  Sitnben  [d)ulbig ;  in*  God  that  I  am  guilty  of  all  mau- 
fonberI)eit   kfenne   id)   sor  euc^,  ba^  ner  of  sin ;  in  particular  I  confess 


the  Lord's  Prayer.  But  to  the 
confessor  we  should  confess  those 
sins  only  which  Ave  know  and  feel 
in  our  hearts. 

Which  are  these ?     Answer: 

Here  consider  your  condition, 
according  to  the  Ten  Command- 
ments, whether  you  are  a  father  or 
mother,  a  son  or  daughter,  a  mas- 
ter or  mistress,  a  man-servant  or 
maid-servant ;  whether  you  have 
been  disobedient,  unfaithful,  lazy, 
angry,  unchaste,  spiteful ;  whether 
you  have  injured  any  one  by  words 
or  deeds ;  whether  you  have  stolen, 
neglected,  or  wasted  any  thing,  or 
done  any  harm. 

Show  me  a  short  way  to  confess.  An- 
swer : ' 


Speak  thus  to  the  confessor : 
Worthy,  dear  sir,  I  beseech  you 
to  hear  my  confession,  and  absolve 
me  for  God's  sake. 

Say: 

sinner,   confess    before 


id)  cin  5lned)t,  9??agb,  etc.  bin ;  akr  id) 
biene  Iciber  untreuUd)  meinem  ^errn: 
benn  ba  unb  ba  f)ak  id)  ni(|t  getl)an, 


before  you  that  I  am  a  man-serv- 
ant, maid-servant,  etc. ;  but,  alas  !  I 
serve  my  master  unfaithfully,  for  I 


'  This  and  the  following  forms  of  Confession  and  Absolution  are  omitted  in  the  translations 
of  the  'Evang.  Lnth.  iNIinisterium  of  Pennsylvania, 'and  even  in  the  'Church  Book'  of  the  Gen- 
eral Council  of  the  Ev.  Luth.  Church  in  America  ( 1 87o).    The  reason  of  the  omission  is  obvious. 


LUTHER'S  SMALL  CATECHISM. 


89 


m^  fte  mid)  I)ie§en;  ^ak  fic  ersitrntjhave  not  done  wliat  they  told  me; 
unb  JU  fluc^cn  kwe^t,  t)aBe  ycvfciumt  I  have  moved  them  to  anger  and 


unb  ©d)abeii  lajTcu  3cfd)e{)n  ;  bin  and) 
in  3Bortcn  unb'  aBcrfcn  fd)am6ar 
[fd)amIo$]  Qcwefen,  l>ibc  mit  mcinee 
©lei^cn  gcjitrnt,  wiber  mcine  grau 
cjemurvt  unb  Qcflud)!,  etc.  2)a$  allc^ 
ift  mil-  Icib,  unb  Mttc  urn  ©nabe ;  id) 
m\i  mid)  Bcffcvn. 

(Silt  §cvr  cbcv  graii  jagc  djo  : 

3nfonbcr^cit  Befennc  id)  fiiv  [t^ov] 
eud);  ba^^  id)  mein  ^inb  unb  ©cjtnbc, 
mib  nic^t  tvculid)  sejcgcn  f)ak  ju 
@otte$  (S^ren ;  tc^  ^aBe  gefhtc^t,  tofc 
(?rempcl  mit  unjitd)tigen  SBortcn  unb 
SBerfcn  flcgckn,  mcincm  9]ad)(Hn' 
(Sd)abcn  getl)an,  iibd  nadigcvcbct,  5U ' 
tkucv  ycrfauft,  falfd)e  unb  nid)t  flange 

[Unb  Was  er  mcl;r  wiber  bie  ©ctctc  @ctte6 
mtb  fcincn  ©tanb  gctban,  etc.  2Bcitn  oXkx 
Scmanb  fid)  iiid^t  Beftubet  Befct)»eret  mit  jot* 
d)cv  cbcr  gro^'^rcn  Siiubeit,  bev  jolt  nid^t  jovgen 
obcr  ivcitcr  ©iiubcit  jud;cn  nod;  erbid;tcn,  nnb 
fcamit  cine  Tlaxtcx  au8  bcr  33eid)te  mad;cn; 
jonbcrn  crjcif^te  cine  cbcr  iWd,  bic  bu  Wd^t, 
aljo  :] 

3nfonbev^eit  kfennc  id),  ba^  id) 
cinmal  Qcfluc^t ;  item,  cinmal  unl)itbf^ 
mit  SBovten  gen^cfen,  cinmal  bie$  9i 
sevfdumt  t)aBc,  etc. 

[Unb  tajje  c6  gcnng  jein.  SScif;t  bn  aUx 
gar  tcine  (wetc^eS  bod;  nid;t  irobl  jotlte  mogtid; 
jein),  jo  jage  and;  !einc  injonbcrtjeit,  jonbcrn 
nimm  bie  25crgctntng  auj  bie  gemeinc  23cid;te, 
jo  bu  jilr  [ttor]  ®ott  tt;uft  gegcn  ben  58eid;tiger.] 


to  cnrsing,  have  neglected  my  duty, 
and  let  things  go  to  waste ;  I  have 
also  been  immodest  in  words  and 
deeds,  have  quarreled  with  my 
equals,  have  grumbled  and  sworn 
at  my  wife,  etc.  For  all  this  I  am 
sorry,  and  plead  for  mercy ;  I  will 
do  so  no  more. 

A  master  or  mistress  should  say  thus : 

In  particular  I  confess  before 
you,  that  I  have  not  brought  up 
ray  child,  household,  and  wife  to 
the  glory  of  God;  I  have  cursed, 
have  set  a  bad  example  with  un- 
chaste words  and  actions,  have  in- 
jured my  neighbor,  have  slandered, 
overcharged,  given  spurious  goods 
and  short  measure. 

[And  so  on  with  any  thing  he  has  done  con- 
trary to  the  commands  of  God,  and  to  his  po- 
sition, etc.  If,  however,  tlie  conscience  of  any 
one  of  you  is  not  troubled  with  such  or  greater 
sins,  do  not  worry,  or  hunt  up,  or  invent  other 
sins,  and  thereby  make  a  torture  out  of  con- 
fession, but  mention  one  or  two  you  know  of. 
Thus :] 

In  particular,  I  confess  that  I  have 
once  sworn ;  also,  I  have  once  used 
improper  language,  once  neglected 
some  duty,  etc. 

[And  then  stop.  But  if  you  should  know 
of  no  sin  (which,  however,  is  hardly  possible), 
then  mention  none  in  particular,  but  receive 
absolution  after  the  general  confession  which 
you  make  to  God  before  the  confessor.] 


90 


SYMBOLA  EVANGELICA. 


Sarauf  foil  ber  Seid^ticjcv  fa.qen : 
©ott   [ci   bir   gnai^iv],  mib    ftdvtc 
bclncn  ©(auben.    5lmcn. 

SScitcv : 

©(aubfl  tu  aud^,  ba^'  mcine  33crge? 
bung  ®ottc0  SSergebung  fei? 
2tntoort : 
3a,  licber  |)err. 

2)araut  fprcdje  er : 

SBle  bu  glaubft,  fo  i3efd)et)c  bir! 
Hub  i^  aug  bem  ^efel)I  iinfer^ 
^(?3f{$)I9l  3cfu  Gbriftt  ycrgebe  bir 
beiuc  ©iinben,  im  9]amcu  be0  33a* 
terg  unb  be^  (Sol)ne^  uub  beO  ^ciligeu 
©eifte^.    5lmen. 

@ef;e  l)iu  im  griebeu. 

[iBetd)e  aBev  gvoJ3e  Scjdjwcvuitg  be3  ©c= 
unficnS  ^aben,  obet  fcetriibt  iinb  ancjefod^teu 
fi!;b,  bie  it>ivb  etn  23dd)tl\iter  tro(;t  tviffen  niit 
mo!)v  3!priid;en  ju  tvoften  unb  jum  ©laiibcu 
vcijen.  3)a8  foil  allein  eine  gcmcine  SScife 
ter  53cid;te  fcin  filr  bic  einfaltigen.] 

(Da^   gitnfte   ^auptftiicf.)' 
3)a^  Sacrament  bee  5t(tar^, 

wic  ctu  §au8i\-ttcr  baffettige  feinem  ©efinbc 
ciufaltigtid)  filvf;aUeu  foil. 

2Ba8  i[t  baS  ©acramcnt  bc3  3UtavS  ?  ?tnt» 
wort : 

(gg  ift  bcr  jvat;re  Mb  unb  58Iut 
unfer^  ^errn  3efu  Gl)riftt,  untcr  bem 
53rot  unb  2Qein,  un^  dbriftcn  ju 
eiJcn  unb  ju  trinfcn  yon  (I()rifto  felbft 
eingcfet^t. 


Then  shall  the  father  confessor  say : 

God  be  merciful  unto  thee,  and 
strengthen  thy  faith.     Anien, 
Further : 

Dost  thou  believe  that  my  for- 
giveness  is  the  foi'giveness  of  God  ? 

Answer : 

Yes.  dear  sir. 

Then  let  him  say  : 

As  thou  belie  vest,  so  be  it  unto 
thee.  And  I,  by  command  of  our 
Lord  Jesus  Christ,  forgive  thee  thy 
sins  in  the  name  of  the  Father,  and 
of  the  Son,  and  of  tiie  Holy  Ghost. 
Amen. 

Depart  in  peace. 

[Those,  however,  who  are  much  troubled 
in  conscience,  or  who  are  in  distress  or  tempta- 
tion, a  father  confessor  will  know  how  to  com- 
fort with  Scripture  passages,  and  stir  up  to 
faith.  This  is  only  a  general  method  of  con- 
fession for  the  unlearned.] 


Pakt  v.' 
the  sacrament  of  the  altar, 

As  it  should  be  clearly  and  simply  explained 
to  every  household  by  the  head  of  the  family. 

What  is  the  Sacrament  of  the  Altar  ?  An- 
swer : 

It  is  the  true  body  and  blood 
of  our  Lord  Jesus  Christ,  under 
the  bread  and  wine,  given  unto  us 
Christians  to  eat  and  to  drink,  as 
it  was  instituted  by  Christ  himself. 


'  In  the  'Book  of  Concord,'  and  in  many  editions  of  the  Catfechism,  this  section  is  num- 
bered as  Part  VI.,  and  the  preceding  insertion,  or  appendix,  as  Part  V. 


LUTHER'S  SMALL  CATECHISM. 


91 


SBo  pe^t  bag  gej(^rie'6cn?    Slittttjort : 
©0  fd)rciktt  fcie  "fteitigcn  (£i\ingc? 

Unfer  .^(£3fl5«  3efue  G^rtftu^, 
tu  bcr  9]ad)t,  ba  cr  i?errrttf)cn 
it^arb,  nal)m  cr  ta6  ^vot,  banfte 
unt)  Brad)'^,  unb  gab'^  feiucii 
3ungerit,  nub  fpvvid):  9lcl)met 
^in,  cffet;  ba$  tft  mein  ?ei(\  ber 
fitr  cud)  gcgcbcn  wtvb;  fclc(KCi 
t^ut  gu  mctnem  G3cbdd)tni|5. 

2)e[feltnflcn  g(cid)cn  wal)m  cr 
and)  ben  ^cld)  uad)  bem  5l6cnb? 
ma{)(,  banfte  unb  ijab  i^nen  ben, 
unb  fprad) :  91cl)mct  I;in  unb  trin^ 
fet  aUc  barviuS;  bicfcr  ^c(d)  tft 
bag  ncuc  Xeftamcut  in  mcinem 
SB  lute,  "oa^  fiir  cud)  ycrgoffcn 
nnrb  jur  9>crgclntng  bcr  Sun* 
ben;  foId)Cg  tl)ut,  fo  oft  il)r'g 
trinfct,  ju  meincm  ©cbad)tnif\ 

2Ba§  nii^et  benn  fcW;  ©ifcit  unb  Srinfcn? 
Slutirort : 

3)ag  jctgcn  unv  bicfc  SBortc:  gitr 
cuci)  gcgcbcn  unb  yeri^offcn  jur 
SScrgcbung  ber  ©itnbcn;  ncimlid), 
bajj  un0  im  Sacrament  SSer^^clntng  bcr 
Sitnbcn,  ?cbcn  unb  Seligfcit  burd) 
fold)e  2Sortc  aegcBcn  nnrb;  benn  wo 
SScrgebung  ber  Siinben  ift,  ba  tft  aud) 
?eben  unb  Scligfcit. 

SBic  !ann  UM\6}  (Sffcu  unb  Srinfcn  ^oldje 
grogc  Singe  tf;un?    Stntivovt : 

©ffen  unb  2:rinfcn  t()ut'g  freilid) 
ni^t,  fonbern  bie  2Bortc,  [o  ba  fte^cn : 


Where  is  it  so  written  ?     Answer : 

Tlie  holy  Evangelists,  Matthew, 
Mark,  and  Lnke,  together  with  St, 
Paul,  write  thus : 

'  Our  LordJesus  Christ  ^ihe  same 
night  in  which  he  was  hetrayed, 
took  hread  j  and  when  he  had  given 
thanJcs,  he  brahe  it,  and  gave  it  to 
the  discijjles,  and  said,  TaTce,  eat; 
this  is  my  hody,  which  is  given  for 
you ;  this  do,  in  Tememhrance  of 
me. 

^ After  the  same  manner  also  he 
took  the  cuj),  ^vhen  he  had  supped, 
gave  thanks,  and  gave  it  to  them, 
saying,  Drink  ye  all  of  it :  this 
cup  is  the  New  Testament  in  my 
blood,  which  is  shed  for  you,  for 
the  remission  of  sins :  this  do  ye, 
as  oft  as  ye  drinh  it,  in  remem- 
hrance  ofme^ 

Wliat  is  the  use,  then,  of  such  eating  and 
drinking  ?     Answer : 

It  is  pointed  out  to  us  in  the 
words :  '  Given,  and  shed  for  you, 
for  the  remission  of  sins. ^  ISTame- 
ly,  through  these  words,  the  remis- 
sion of  sins,  life  and  sah-ation  are 
ffiven  us  in  the  Sacrament:  for 
where  there  is  remission  of  sins, 
there  are  also  life  and  salvation. 

How  can  bodily  eating  and  drinking  do 
such  great  things  ?     Answer : 

Eating  and  drinking,  indeed,  do 
not  do  them,  but  the  words  which 


92 


SYMBOLA  EVANGELICA. 


giir  cud)  gcgcbeu  unb  yevgoffen 
5ur  SSergebung  ber  ©itnben. 
2BeId)e  SSovtc  fmb  neben  fccm  kih 
lid)cn  Gjleu  unb  2;vinfen  al^  ba$ 
^auptftiid  im  (Sacrament;  unb  njcr 
bcnfdbigcn  SBortcn  glaubt,  bcr  l)at, 
n)a0  fie  fagen,  unb  wie  fte  lauten, 
ncimUd)  3Scvgelntng  bcr  ©itnben. 

2Bcr  cmpfcifjct  bcnu  fotd)  Sacrament  Wiiv 
bigUd^?    Slntmort: 

^aften  unb  leiblic^  ftd)  bercitcn  ift 
wo^l  cine  fcine  ciu^'crUc^e  3ud)t ;  aber 
bcr  ift  rcd)t  luitrbicj  unb  m))i  ge? 
[c^idt,  njcr  ben  ©laubcn  ^t  an  bicfe 
SBortc :  gitr  cu(^  gcgcbcn  unb 
ijcrgoffen  jur  S5crgcbung  bcr 
©iinben.  2Ser  aber  btefen  SSorten 
ni^t  gtaubt,  cbcr  jweifelt,  bcr  ift  uu:^ 
njitrbig  unb  ungcfdjidt ;  benn  ba§ 
2Sort :  giir  cud)  forbcrt  eitel  gldu? 
bigc  ^erjen. 


stand  here :  '  Given,  and  shed  for 
yoxt^  for  the  remission  of  sins? 
Wliich  words,  besides  the  bodily 
eating  and  drinking,  are  the  main 
point  in  the  sacrament;  and  he 
who  believes  these  words  has  that 
which  they  declare  and  mean,  name- 
ly, forgiveness  of  sins. 

Who,  then,  receives  this  Sacrament  wor- 
thily ?     Answer : 

Fasting  and  bodily  preparation 
are,  indeed,  a  good  external  dis- 
cipline; bat  he  is  truly  worthy 
and  well  prepared  who  has  faith 
in  these  words :  '  Given,  and  shed 
for  you,  for  the  remission  of 
sins.''  But  he  who  does  not  be- 
lieve these  words,  or  who  doubts, 
is  unworthy  and  unfit,  for  the 
words  ^for  you''  require  truly  be- 
i  lieving  hearts. 


FOEMULA  CONCOEDI^. 


{Die  Con cordien-Formel.) 

The  Foemula  of  Concord.     A.D.  1576  (1584). 

(the  epitome.) 

[The  Formula  of  Concord  was  originally  written  in  tlie  German  language,  1576,  and  published  at  Dres- 
den, 1580.  It  was  translated  into  Lntiu  by  Lucas  Osiauder,  15S0 ;  but  the  translation  was  very  defective, 
and  was  revised  by  two  of  the  authors — first  by  Selnecker  for  the  German-Latin  edition  of  the  Book  of  Con- 
cord, 15S'2,  then  more  fully  by  Chemnitz,  1583  ;  and  in  this  doubly  improved  form  it  became  the  author- 
ized text,  published  in  the  first  authentic  Latin  edition  of  the  Book  of  Concord,  Leipzig,  1584.  We  give 
this  text,  with  a  new  English  translation  made  for  this  work  from  the  German  and  Latin  compared,  and 
adapted  to  the  style  of  the  age  of  composition.  The  Epitome  contains,  in  clear  and  concise  form,  all 
that  is  necessary  for  this  collection  ;  and  hence  we  omit  the  lengthy  Solid  Repetition  and  Declara- 
tion, which  merely  repeats  more  fully  the  same  articles,  and  fortifies  them  by  ample  quotations  from  the 
Scriptures,  the  fathers,  the  older  Lutheran  symbols,  and  the  private  writings  of  Luther,  with  au  appen- 
dix of  patristic  testimonies  for  the  doctrine  of  the  communicatio  idiomatum.  See  Vol.  I.  §  45,  pp.  258  sqq.  ] 


Epitome  Articulorum 

de  quihus 
COMTROVERSI^ 

ortcn  sunt  inter  Theologos  Augu- 
stance  Confessionis,  qui  in  rejje- 
titione  sequenti^  secundum  verhi 
Dei  ^7xiiscri2}tti7n,  jpie  declarati 
sunt  et  conciliati.^ 


De  Compendiaria  Eegula  atqde  Norma, 

ad  quam  omnia  dogtnata  exigenda,  et  quce 
inciderunt  certamina,  pie  declaranda  et  com- 
ponenda  sunt. 

I.  Credimus,  confitemur  et  doce- 
mus,  iinicam  regulam  et  normam 
[die  einigeRegel  undRichtschnurl , 
secicndum  guam  omnia  dogmata^ 


Epitome  of  the  Articles 

touching  which 

controversies 
have  ai'isen  among  the  divines  of 
the  Augshurg  Confession^  which 
in  the  folloiDing  7'estatement 
have  heen  in  godly  wise,  accord- 
ing to  the  express  word  of  God., 
set  forth  and  reconciled. 

Of  the  Compendious  Rule  and  Norm, 

according  to  ivhich  all  dogmas  ought  to  he 
judged,  and  all  controversies  ivhich  have 
arisen  ought  to  he  piously  set  forth  and  set- 
tled. 

I.  We  believe,  confess,  and  teach 
that  the  only  rule  and  norm,  ac- 
cording to  wliicli  all  dogmas  and 
all  doctors  oufflit  to  be  esteemed 


'  The  German  title  of  the  First  Part:  'Summarischer  Begriff  der  streitigen  Arti- 
KKL  zwischen  den  Theologen  Augshurgischer  Confession  in  nachfolgender  Wiederholung  nach 
Anleititng  Gottes  Worts  christlich  erhlaret  und  verglichen.'  The  Second  Part  has  the  title : 
'  Grilndliche,  lautere,  richtige  und  endliche  Wiederholung  und  Erklarung  etlicher  Artikel 
Augshurgischer  Confession,'  etc.,  or  ' Solida,  plana  ac  perspicua  Repetitio  et  Declaratio 
quorundam  Articulorum  Aug.  Confessio7iis,'  etc. 


94 


SYMBOLA  EVANGELICA. 


omnesgue  Doctores  cestimari  etju- 
dicari  ojporteat,  nullam  omnino 
aliam  esse,  quam  Projylietica  et 
Apostolica  scripta  cum  Veteris, 
turn  Novi  Testamenti,  sicut  scri- 
j>tum  est  (Psa.  cxix.  105) :  'Zw- 
cerna  j^edibus  meis  verbum  tuuiii, 
et  lumen  semitis  meis.''  Et  Divus 
Paidus  inquit  (Gal,  i.  8) :  '  Eti- 
amsi  Angelus  de  ccelo  aliud  jpnt- 
dicet  Evangelium,  cmathema  sit.'' 

Reliqua  vero  sive  Patrum  sive 
Neotericorum  scripta.^  quocunque 
venicmt  nomine,  sacris  Uteris  ne- 
quaquam  sunt  ceqiii2)aranda,  sed 
U7iiversa  illis  ita  suhjieienda 
sunt,  ut  alia  ratione  own  recijn- 
antur,  nisi  testium  loco,  qui  do- 
ceant,  quod  &tiam  piost  Aposto- 
lorum  tempora,  et  in  qiiihus  par- 
tihus  orhis  doctrina  ilia  Prophe- 
tarum  et  Apostolorum  sincerior 
conservata  sit} 

II.  Et  quia  statim  p)0st  Apo- 
stolorum  tcmpora,  imo  etiam 
cum  adhuc  superstites  essent, 
falsi  doctores  et  hceretici  exorti 
sunt,  contra  quos  in  primitiva 
Ecclesia  Symbola  sunt  compo- 
sita,  id  est,  hreves  et  categoricce 
Confessiones,  qucp  unanimem  Ca- 
tholiccG  CJwistiarur  fidei  Consen- 
sum  et  Confessionem  Ortliodoxo- 


and  judged,  is  no  otlier  wliatever 
than  the  prophetic  and  apustolic 
writings  both  of  the  Old  and  of 
the  New  Testament,  as  it  is  written 
(Psahn  cxix.  105) :  '  Thy  word  is  a 
lamp  nnto  my  feet,  and  a  light  unto 
my  path.'  And  St.  Paul  saith  (Gal. 
i.  8) :  'Though  an  angel  from  heaven 
pi'each  an}'  other  gospel  unto  you, 
let  him  be  accursed.' 

But  other  writings,  whether  of 
the  fatliers  or  of  the  moderns,  witli 
whatever  name  they  come,  are  in 
nowise  to  be  equalled  to  the  Holy 
Scriptures,  but  are  all  to  be  es- 
teemed inferior  to  them,  so  that 
they  be  not  otherwise  received  than 
in  the  rank  of  witnesses,  to  show 
what  doctrine  was  taught  after 
the  Apostles'  times  also,  and  in 
what  parts  of  the  world  that  more 
sound  doctrine  of  tlie  Prophets  and 
Apostles  has  been  preserved. 

II.  And  inasmuch  as  immediate- 
ly after  the  times  of  the  Apostles, 
nay,  even  while  they  were  yet  alive, 
false  teachers  and  lieretics  arose, 
against  whom  in  the  primitive 
Church  symbols  were  composed, 
that  is  to  sa}',  brief  and  explicit 
confessions,  which  contained  tlie 
unanimous  consent  of  tlie  Catholic 
Christian  faith,  and  tlie  confession 


'  '  M  /s  Zeriffen,  icekhcr  Gestalt  ncich  tier  Apostel  Zdt  xind  an  icelchen  Orten  soJche  Lchre 
der  Pro])heten  und  Apostel  erhalten  icorden.' 


THE  FORMULA  OF  CONCORD. 


95 


rum  et  veroi  Ecclesice  complede- 
hantur   {ut  sunt   Symbolum  Apo- 

STOLICUM,  KiCiENUM,  ct  AtIIANASIA- 

num)  :  jprofitemur  jpiiblice^  nos  ilia 
amj)lecti,  et  rejicimus  omnes  hce- 
reses,  omniaque  dogmata^  quoB  con- 
tra illorum  sententlam  unquam 
in  Ecclesiam  Dei  sunt  invecta. 

III.  Quod  vero  ad  schismata 
i?i  negotiis  fidei  attinet,  quce  i?i 
7iosf?'a  tempora  inciderunt,  judl- 
camus,  unanimem  Consensurn  et 
Declarationem  Christiance  no- 
strce  fidei  et  Confessionis,  in 
primis  contra  Papatitrn,  et  hu- 
jus  falsos  ac  idolatricos  cultus 
et  superstitiones,  et  alias  secfas', 
esse  nostri  temjporis  Symholum, 
Augustan  AM  illam  pri/navi,  et 
nan  mntatam  CoNFEgsioNEM,  quce 
Irnperatori  Carolo  V.  Angustce 
anno  XXX.  in  magnis  hnjperii 
Comitiis  exhibita  est;  similiter 
et  Apologiam  [derselhen  Apolo- 
gie]  ;  et  Aeticulos  Smalcaldicos 
anno  XXXVII.conscriptos  [Ae- 

TIKELN  so  2U   SciIMALKALDEN  AmiO 

37  gestellet~\,  et  jprcacipiiormn  Tlieo- 
logorum  illius  temjporis  suhscrip- 
tione  co'inprohatos. 

Et  quia  hcec  religionis  causa 
etiam  ad  Laicos,  quos  vocant, 
special ,  eorumque  perpetiia  salus 
agitur :  profitemur  puhlice,  nos 
etiam  amqylecti  Minoeem  et  Ma- 

JOREM      D.    LUTHEEI      CaTECHISMOS 


of  the  orthodox  and  true  Church 
(such  as  are  the  Apostles',  the  Ni- 
CENE,  and  the  Athanasian  Ceeeds)  : 
we  publicly  profess  that  we  em- 
brace them,  and  reject  all  heresies 
and  all  dogmas  which  have  ever 
been  brought  into  the  Church  of 
God  contrary  to  their  decision. 

III.  And  as  concerns  the  schisms 
in  matters  of  faith,  which  have 
come  to  pass  in  our  times,  we 
judge  the  unanimous  consent  and 
declaration  of  our  Christian  faith, 
especially  against  the  papacy  and 
its  idolatrous  rites  and  supersti- 
tions, and  against  other  sects,  to 
be  the  Symbol  of  our  own  age, 
called  The  First,  Unaltered  Augs- 
BUEG  Confession,  which  in  the 
year  1530  was  exhibited  to  the 
Emperor  Charles  the  Fifth  at  the 
Diet  of  the  Empire ;  and  likewise 
the  Apology  [of  the  Augsburg 
Confession]  ;  and  the  Smalcald 
Articles  drawn  np  in  the  year 
1537,  and  approved  by  the  sub- 
scription of  the  principal  divines 
of  that  time. 


And  inasmuch  as  this  matter 
of  religion  appertains  also  to  the 
laity,  as  they  are  called,  and  their 
eternal  salvation  is  at  stake,  M-e  pub- 
licly profess  that  we  also  receive 
Dr.  Luther's  Smaller  and  Larger 


9G 


SYMBOLA  EVANGELICA. 


IsiL  dem  KLEiNEN  und  geossen 
Katechismo  Doctok  Lutheks],  lit 
a  Tomis  LiLtheri  sunt  inserti : 
quod  eos  quasi  Zaicorum  Bihlia 
\LaienhibeT\  esse  censea7nus,in  qui- 
hus  om7iia  ilia  hreviter  comjpre- 
henduntuVj  quce  in  Sacra  Scriptu- 
ra  fusiiis  tractantui\  et  quorum 
cognitio  homini  Christiano  ad 
oiternam  salutem  est  necessaria. 

Ad  has  rationes,  paulo  ante 
7)ionstTatas^  omnis  doctrina  in 
Teligionis  negotio  conforinanda 
est,  et,  si  quid  iis  contr avium 
esse  depreliendituT,  id  rejicien- 
dum  atque  damnandum  est : 
quijp])e  quod  cum  xinanimi  fidei 
nostroi  declaratione  x>ugnet. 

Hoc  modo  luGidentmn  discri- 
men  inter  sacras  Veteris  et  Novi 
Testamenti  literas,  et  omnia  ali- 
orum  scrijpta  retinetur :  et  sola 
Sacra  Scriptura  judex,  norma  et 
regida  [der  einige  Richter,  Regel 
und  RiGhtschiu7'\  agnoscitur,  ad 
quam,  ceu  ad  Lydium  la/pidem 
[als  dem  einigen  Prohierstein], 
omnia  dogmata  exigenda  sunt  et 
judicanda,  an  pia,  an  impia,  an 
vera,  an  vero  falsa  sint. 

Ccetera  autem  Symhola,  et  alia 
scrijpta,  quorum  paulo  ante  men- 
tionem  fedmus,  non  ohtinent 
autoritatem  judicis ;  hcec  enim 
dignitas  solis  sacris  Uteris  dehe- 
tur :   sed  duntaxat  pro  religione 


Catechisms  as  tliey  are  included  in 
Luther's  works,  because  we  judge 
them  to  be,  as  it  were,  the  Bible  of 
the  laity,  in  which  all  those  things 
are  briefly  comprehended  which 
in  the  Holy  Scripture  are  treated 
more  at  length,  and  the  knowledge 
of  which  is  necessary  to  a  Chris- 
tian man  for  his  eternal  salva- 
tion. 

To  these  principles,  as  set  forth 
a  little  above,  every  religious  doc- 
trine ought  to  be  conformed ;  and, 
if  any  thing  is  discovered  to  be 
contrary  to  them,  that  is  to  be  re- 
jected and  condemned,  as  being  at 
variance  M-ith  the  unanimous  dec- 
laration of  our  faith. 

In  this  way  a  clear  distinction 
is  retained  between  the  sacred 
Scriptures  of  the  Old  and  Xew 
Testaments,  and  all  other  writings ; 
and  Holy  Scripture  alone  is  ac- 
knowledged as  the  [only]  judge, 
norm,  and  rule,  according  to  which, 
as  by  the  [only]  touchstone,  all 
doctrines  are  to  be  examined  and 
judged,  as  to  whether  they  be  godly 
or  ungodl}^,  true  or  false. 

But  the  other  symbols  and  other 
writings,  of  which  we  made  men- 
tion a  little  while  ago,  do  not  pos- 
sess the  authority  of  a  judge — for 
this  dignity  belongs  to  Holy  Scrip- 
ture alone ;  but  merely  give  testi- 


THE  FORMULA  OF  CONCORD. 


97 


nostra  testimonium  dicunt  eam- 
que  exjMcant,  ac  ostendunt,  quo- 
■modo  singulis  temporihus  sacrce 
Uteres  Ml  articidis  controversis 
in  Ecdesia  Dei  a  Doctorihus, 
qui  turn  vixerunt,  intellectce  et 
exjMcatce  fuerioit,  et  quihus  ra- 
tlontbus  dogmata  cum  Sacra 
Scrijttura  ])ugnantia  rejecta  et 
condemnata  sint. 

Aet.  I. 

DE   PECCATO    OEIGINIS. 
Status  Controversis. 

An  j)eccatu')n  originale  sit  jpro- 
jprie  et  absque  omni  discrimine 
ipsa  hominis  corru])ti  natura, 
substantia  et  essentia,  aut  certe 
jwincijpalis  et  prcestantissim^a 
pars  ijysius  sid)stantice ;  iitpote 
ijpsa  Tationalis  anima  in  su7nmo 
suo  gradu  et  in  summis  ipsius 
mt'ibics  considerata  f  An  vero 
inter  hominis  siibstantiam,  natu- 
ram,  essentiam,  corjnis  et  ani- 
mmn,  etiam  post  lapsum  humani 
generis,  et  inter  originale  jpecca- 
tum  aliquod  sit  discrimen,  ita, 
ut  aliud  sit  ipsa  natura,  et  aliud 
ip>sum  peccatum  originis,  quod  in 
Qiatura  corrupta  hoiret,  et  natu- 
ram  etiam  depravatf 


mony  to  our  religion,  and  set  it 
forth  to  sliow  in  what  manner  from 
time  to  time  the  Holy  Scriptures 
have  been  understood  and  explain- 
ed in  the  Church  of  God  by  the 
doctors  who  then  lived,  as  respects 
controverted  articles,  and  by  what 
arguments,  dogmas  at  ^■ariance  with 
the  Holy  Scriptures  lia\e  been  re- 
jected and  condemned. 

Art.  I. 

CONCERNING  ORIGINAL  SIN. 
Statement  of  the  Controversy. 

Whether  Original  Sin  is  proper* 
ly  and  without  any  distinction  the 
very  nature,  substance,  and  essence 
of  corrupt  man,  or  at  the  least 
the  principal  and  pre-eminent  part 
of  his  substance,  namely,  the  ra- 
tional soul  itself,  considered  in  its 
highest  degree  and  in  its  chief  pow- 
ers ?  Or  whether  between  the  sub- 
stance, nature,  essence,  body,  and 
soul  of  man,  even  after  the  fall 
of  mankind  on  the  one  hand,  and 
Original  Sin  on  the  other,  there  be 
some  distinction,  so  that  the  nature 
itself  is  one  thing,  and  Original  Sin 
another  thing,  which  adheres  in  the 
corrupt  iiature,  and  also  corrupts 
the  nature  ? 


98 


SYMBOLA  EVANGELICA. 


Affikmativa. 

Slncera  doctrina,  Jides  ct  confessio,  cum  su- 
periore  norma  et  compendiosa  declaratione 
consentiens. 

I.  Credimus,  docemiis  et  conjite- 
mu7',  quod  sit  aliquod  discrimen 
inter  ij)savi  hominis  naturam, 
71011  tantum,  quemadmodum  ini- 
tio a  Deo  purus^  ct  sanctus,  et 
absque  j^eccato  Jtovio  condltus  est, 
verum  etiam,  qucdem  jam  jpost 
lapsuin  naturam  illam  hahemus, 
discrimen,  inquam,  inter  ipsam 
naturam,  quce  etiam  ]^ost  lajysum 
est  ^ermanetque  Dei  creatura,  et 
inter  ])eccatum  originis,  et  quod 
tanta  sit  ilia  natures  et  jpeccati  ori- 
ginalis  differentia,  quanta  est  inter 
oj)us  Dei,  et  inter  oj)iis  Diaholi. 

II.  Credimus,  docemus  et  con- 
fitemur,  quod  summo  studio  hoc 
discrimen  sit  conservand'U7n,j[)rojp- 
ierea  quod  illud  dogma,  md- 
lum  videlicet  inter  naturam  Jio- 
minis  corrujpti  et  ijiter  2^<^CG(it'^<^'ti'^ 
originis  esse  discrimen,  cum  jprce- 
cipuis  Fidei  nostrce  articulis  {de 
creatione,  de  redemtione,  de  sanc- 
tificatione  et  resurrectione  caimis 
nostrce)  pugnet,  neque  salvis  hisce 
articidis  stare  possit. 

Deus  enim  own  Tnodo  Adami 
et  Ilevoi  corpus  et  animam  ante 
lapsum,  verum  etiam  cor2)ora  et 
animas  nostras  post  lapsuin  cre- 
avit ;    etsi    Jicec   jam    sujit    co?'- 


Affiumative. 

The  pure  doctrine,  faith  and  confession,  agree- 
ing with  our  above-stated  norm  and  compen- 
dious declaration. 

I.  We  believe,  teach,  and  confess 
that  there  is  a  distinction  between 
the  nature  of  man  itself,  not  only 
as  man  was  created  of  God  in  the 
beginning  pure  and  holy  and  free 
from  sin,  but  also  as  we  now  pos- 
sess it  after  our  nature  has  fallen ; 
a  distinction,  namely,  between  the 
nature  itself,  M'hich  even  after  the 
fall  is  and  remains  God's  creature, 
and  Original  Sin;  and  that  this  dif- 
ference between  nature  and  Orig- 
inal Sin  is  as  great  as  between  the 
work  of  God  and  the  work  of  the 
devil. 

II.  We  believe,  teach,  and  con- 
fess that  this  distinction  should  be 
maintained  with  the  greatest  care, 
because  the  dogma  that  there  is  no 
distinction  between  the  nature  of 
fallen  man  and  Original  Sin  is  in- 
consistent with  the  chief  articles 
of  our  faith  (of  Creation,  of  Re- 
demption, of  Sanctification,  and  the 
Resurrection  of  our  flesh),  and  can 
not  be  maintained  except  by  im- 
pugning these  articles. 

For  God  not  only  created  the 
body  and  soul  of  Adam  and  Eve 
before  the  fall,  but  has  also  created 
our  bodies  and  souls  since  the  fall, 
althougli  these   are   now   corrupt. 


THE  FORMULA  OF  CONCOKD. 


99 


rupta.  Et  sane  hodie  Dominus 
animas  et  corjjora  nostra  crea- 
tuvas  et  o;pus  suum  esse  agnqscit, 
sicut  scriptum  est  (Job  x.  8) : 
^  Manus  tuce  fecerunt  me,  et  jplas- 
maverunt  me  totum  in  circuitu^ 
Et  Filius  Dei  unione  jperso- 
nali  illam  Jmmanam  naturam, 
seel  sine  jpeccato,  assumsit,  et  7ion 
alienain,  seel  oiostrani  carnem 
sihi  adjungens  circtissime  cojpu- 
lavit,  ejusque  assumtce  carnis  ra- 
tlone  vere  f rater  noster  f actus 
est ;  ut  ScrijJturcc  testatur  (Ileb. 
ii.  14):  ^  Posteaquam  2>ueri  com- 
merciuvi  hahent  cum  came  et 
sanguine,  et  ij)se  similiter  jparti- 
cejps  factus  est  eorundem^  Item 
(ii.  16)  :  '■  Non  Angelas  assumlt, 
sed  semen  Abrahm  assumit,  uncle 
et  dehuit  per  omnia  fratribus  as- 
similari,  excejHo  peccato^ 


Eandem  humanam  nostram  na- 
turam  {ojnis  videlicet  suum)  Chris- 
tus  redemit,  eandem  {quce  ipsvus 
opus  est)  sanctificat,  eandem  a 
■mortuis  resuscitat,  et  ingenti  glo- 
ria {opus  videlicet  suum)  ornat : 
peccatum  cmteni  originate  non 
creavit,  non  assumsit,  non  redemit, 
non  sanctificat,  non  resuscitabit 
in  electis,  iieque  unquam  gloria 
codesti  ornabit  aut  salvcdjit,  sed 
in  beata  ilia  resurrectione  pilane 


And  to-day  no  less  God  acknowl- 
edges our  minds  and  bodies  to  be 
his  creatures  and  work ;  as  it  is 
written  (Job  x.  8) :  '  Thy  hands  have 
made  me  and  fashioned  me  togeth- 
er round  about.' 

And  the  Son  of  God,  by  a  per- 
sonal union,  has  assumed  this  nat- 
ure, yet  without  sin;  and  uniting 
not  other  flesh,  but  our  flesh  to 
himself,  hath  most  closely  con- 
joined it,  and  in  respect  of  this 
flesh  thus  assumed  he  has  truly  be- 
come our  brother ;  as  the  Scripture 
bears  witness  (Ileb.  ii.  I'l) :  '  For- 
asmuch then  as  the  children  are 
partakers  of  flesh  and  blood,  he  also 
himself  likewise  took  part  of  the 
same.'  Also  (ii.  16) :  '  For  verily 
he  took  not  on  him  angels ;  but  he 
took  on  him  the  seed  of  Abraham. 
Wherefore  in  all  things  it  behooved 
hira  to  be  made  like  unto  his  breth- 
ren, yet  without  sin.' 

This  same  human  nature  of  ours 
(that  is  his  own  work)  Christ  has 
redeemed,  the  same  (inasmuch  as 
it  is  his  own  work)  he  sanctifies,  the 
same  doth  he  raise  from  the  dead, 
and  with  great  glory  (as  being  his 
own  work)  doth  he  crown  it.  But 
Orio-inal  Sin  he  has  not  created,  has 
not  assumed,  has  not  redeemed, 
doth  not  sanctify,  Avill  not  raise 
again  in  the  elect,  nor  will  ever 
save    and    crown    with    heavenly 


100 


SYMBOLA  EVANGELICA. 


dbolitum  erit  \s(>nder)i  in  der 
AuferstcJaing  gar  vertilget  sein 
wird]. 

Ex  his,  qiKB  a  nobis  allata  sunt, 
discrimen  inter  corruptam  natu- 
ram,  et  inter  corriijptionem,  quce 
naturce  injixa  est,  et  jyer  quarii 
natura  est  Gorrii])ta,  facile  agno- 
sci  potest, 

III.  Yicisshii  autem  credimus, 
docenius  atque  confiteniur,  jyecca- 
tum  origiuis  non  esse  levem,  sed 
tani  profundam  humance  naturce 
corru])tionem,  quce  nihil  sanum, 
nihil  incorrujjtum,  hi  corjpore  et 
anima  hotninis,  atque  adeo  in  in- 
teriorihus  et  exteriorihus  viribus 
ejus  Tcliquit.  Sicut  Ecclesia  ca- 
nit :  ^  Lajpsus  Adce  vi  j?essi7?ia  hu- 
mana  tota  massa,  natura  et  ipsa 
essentia  corrupta,  luce  cassa^"^  etc. 
Hoc  quantum  sit  onalum,  verbis 
revera  est  incxplicabile,  neque 
humanm  rationis  acuniine  inda- 
gari,  sed  duntaxat  per  verbuni 
Dei  revelatuni  agnosci  potest. 
Et  sane  affirrnamus,  quod  hanc 
naturoe  corruptionem  ab  ipsa 
natura  nemo,  nisi  solus  Deus, 
separare  queat ;  id  quod  2?cr 
mortem    in    heata   ilia   resurrec- 


glorj,  but  in  that  blessed  resurrec- 
tion it  shall  be  ntterly  abolished 
and  done  away. 

From  these  considerations  which 
liave  been  advanced  by  ns,  the  dis- 
tinction between  our  corrupt  nature 
and  the  coiTuption  which  is  im- 
planted in  the  nature,  and  through 
which  the  nature  is  corrupt,  can  be 
easily  discerned. 

III.  But,  on  the  other  hand,  we 
believe,  teach,  and  confess  that 
Original  Sin  is  no  trivial  corrup- 
tion, but  is  so  profound  a  corrup- 
tion of  human  nature  as  to  leave 
nothing  sound,  nothing  uncorrupt 
in  the  body  or  soul  of  man,  or  in 
his  mental  or  bodily  powders.  As 
reads  the  hymn  of  the  Church : 

'Through  Adam's  foil  is  all  corrupt, 
Nature  and  essence  human.'' 

How  great  this  evil  is,  is  in  truth 
not  to  be  set  forth  in  words,  nor  can 
it  be  explored  by  the  subtlety  of  hu- 
man reason,  but  can  only  be  dis- 
cerned by  means  of  the  revealed 
word  of 'God.  And  we  indeed  af- 
firm that  no  one  is  able  to  dissever 
this  corruption  of  the  nature  from 
the  nature  itself,  except  God  alone, 
which  will  fully  come  to  pass  by 
means  of  death  in  the  resurrection 


1  '■Dxirch  Adam's  Fall  ist  gatiz  vcrderU 
Mcmchlich  Natur  und  WcsciC 


The  beginning  of  a  h3-mn  by  Lazarus  Spengler,  of  Nuremberg  (d.  1534),  composed  in  1525. 
See  SchaflTs  German  Hymn-Book,  No.  62. 


THE  FORMULA  OF  CONCORD. 


101 


tione  ^lene  fiet.  Ihi  enim  ea 
ijpsa  natura  nostra,  quam  nunc 
circumferimus,  absque  jpeccato 
07'iginis,  ct  ah  eodem  omnino 
sejyarata  et  remota  resurget,  et 
ceterna  felicitate  fnietur.  Sic 
enim  scriptum  est  (Job  xix.  26) : 
'' Pelle  mea  circuiiulahor,  et  in 
came  mea  videho  Deum,  quein 
ego  visurus  sum  mihi,  et  ociili 
mei  eum  consjpecturi  sunt.'' 


Negativa. 

Rejectio  falsoruin  doginatimi,  quce  commemo- 
ratcc  sance  doctrince  rejnigjiant. 

I.  JRejicimus  ergo  et  damna- 
mus  dogma  illud,  quo  asseritur, 
j)ecccctum  originale  tantummodo 
reatum  et  debitum  esse,  ex  alieno 
delicto^  ahsqiie  ulla  naturae,  no- 
strcB  corruptione,  in  nos  deriva- 
tum. 

II.  Ite?7i,  co7icupiscentias  pravas 
710)1  esse  2>&ccatum,  sed  concreatas 
naturcE  conditiones,  et  jproprietates 
quasdam  essentiales  :  aut  defectus 
illos,  et  malum  ingens  a  nohis 
jpaido  ante  commemoratum,  non 
esse  peccatum,  propter  quod  Jio- 
mo,  Christo  own  insertus,  sit  fili- 
iis  irce. 

III.  Rejicimus  etiam  Pelagia- 
nani  hceresin,  qua  asseritur,  ho- 
minis  naturam  post  lapsum  in- 
corruptam.  esse,  et  quidem  in  spi- 


unto  blessedness.  For  then  that  very 
same  nature  of  ours,  which  we  now 
bear  about,  will  rise  again  free  from 
Original  Sin,  and  wholly  severed 
and  disjoined  from  the  same,  and 
will  enjoy  eternal  felicity.  For 
thus  it  is  written  (Job  xix.  26) : 
'I  shall  be  compassed  again  with 
my  skin,  and  in  my  flesh  shall 
I  see  God;  whom  I  shall  see  for 
myself,  and  mine  eyes  shall  behold, 
and  not  another.' 

Negative. 

Rejection  of  false  dor/mas,  loJiich  are  opposite 
to  the  sound  doctrine  as  set  forth  above. 

I.  We  therefore  reject  and  con- 
demn that  dogma  by  which  it  is 
asserted  that  Original  Sin  is  mere- 
ly the  liability  and  debt  of  anoth- 
er's transgression,  transmitted  to  us 
apart  from  any  corruption  of  our 
nature. 

II.  Also,  that  depraved  concupis- 
cences are  not  sin,  but  certain  con- 
create  conditions  and  essential  prop- 
erties of  the  nature,  or  that  those 
defects  and  that  huge  evil  just  set 
forth  by  ns  is  not  sin  on  whose  ac- 
count man,  if  not  grafted  into 
Christ,  is  a  child  of  wratli. 

III.  We  also  reject  the  Pelagian 
heresy,  in  w^iich  it  is  asserted  that 
the  nature  of  man  after  the  fall  is 
incorrupt,  and  that,  moreover,  in 


/> 


102 


SYMBOLA  EVANGELICA. 


7'itualihus  rehus  totam  honam  et  I 
jpurani  in  virihus  stiis  naturali-' 
bus  mansisse. 

lY.  Item,  2><iccatum  orighiis  ex- 
ternum, Jevon,  et  nullius  2>^'0])& 
monienti  esse  nwvum,  aut  asjyer- 
sam  quandam  inaculam,  sub  qua 
niJiilominus  natiira  honas  suas 
vires  etiam  in  rebus  spiritualibus 
retinuerit. 

V.  Item,j)Gccatum  originale  tan- 
tum  esse  externum  ivvpedimentum 
bonarum  spiritualium  virium,  et 
11071  esse  desj)oliationem  et  defec- 
tum earundem,  sicuti  cum  magnes 
aim  succo  illinitur,  vis  ejus  natu- 
7'alis  attrahendi  ferrum  non  tolli- 
tur,  sed  tantmn  impeditur,  aut  si- 
cut  macula  de  facie,  aut  color  de 
jpariete  abstergi  facile  ])otest. 

VI.  Item;  hominis  naturatn  et 
essentiam  non  jprorsus  esse  cor- 
Tiiptam  :  sed  cdiquid  boni  adhuc 
in  homiue  reliquum,  etiam  in  re- 
bus sjnritualibus,  videlicet,  boni- 
tatem,  cajpacitatem,  ajptitudinem, 
facidtatem,  industriam,  aut  vires, 
quibus  in  rebus  sjnritualibus  in- 
clioare  aliquid  boni,  oj)erari,  aut 
cooperctri  valeat. 

VII.  Contra  autem  rejicimus 
etiam  falsum  dogma  Manichcvo- 
rum,  cum  doc'etur,  i^cccatum  ori- 
ginis  tanquam  quiddam  essentiale 
atque  substantiale  a  Satana  in  na- 
turam  esse  infusum,  et  cum  eadem 


spiritual  tilings  it  has  remained 
Avholly  good  and  pure  in  its  natural 
powers. 

IV.  Also,  that  Original  Sin  is  an 
external,  trivial,  and  almost  insig- 
nificant birth-mark,  or  a  certain 
stain  dashed  upon  the  man,  under 
the  which,  nevertheless,  nature  hath 
retained  her  powers  unimpaired 
even  in  spiritual  things. 

V.  Also,  that  Oi'iginal  Sin  is  only 
an  external  impediment  of  sound 
spiritual  powers,  and  is  not  a  de- 
spoliation and  defect  thereof,  even 
as,  when  a  magnet  is  smeared  with 
garlic-juice,  its  natural  power  of 
drawing  iron  is  not  taken  away,  but 
is  only  impeded  ;  or  as  a  stain  can 
be  easily  wiped  off  from  the  face, 
or  paint  from  a  wall. 

VI.  Also,  that  man's  nature  and    L 
essence    are    not    utterly   corrupt, 
but    that    there    is    something    of 
good  still  remaining  in  man,  even 

in  spiritual  things,  to  wit,  good- 
ness, capacity,  aptitude,  ability, 
industry,  or  the  powers  by  which 
in  spiritual  things  lie  has  strength 
to  undertake,  effect,  or  co-effect 
somewhat  of  good. 

VII.  But,  on  the  other  hand,  we 
reject  also  the  false  dogma  of  the 
Manicha?ans,  where  it  is  taught  that 
Original  Sin  is,  as  it  were,  something 
essential  and  substantial,  infused  by 
Satan  into  the  nature,  and  mingled 


THE  FORMULA  OF  CONCOED. 


103 


permixtum^  quemadmodum  vene- 
num  et  vinum  miscentur. 

VIII.  Item,  non  ijysum  anima- 
lem  hominem,  sea  aliquid  aliud, 
et  jperegrinurn  quiddam,  quod  sit 
in  Jiomine,  ^eccare,  ideoque  non 
ipsain  naturam,  sed  tantummodo 
peccatum  origincde,  in  natuva 
existens,  accusari. 

IK.  I2ej icimus  etlam  atque  dani- 
namtis,  nt  Jfanichceum  errorem, 
quando  docetur,  originale  jpecca- 
tuin  ])rojj)rie,  et  quidem  mdlo  po- 
sito  discrimine,  esse  ijysani  homi- 
nis  coi'Tiq^ti  stibstantiam,  natu- 
ram  et  essentlam,  iia  lit  inter  na- 
turmn  corrii])tain  jpost  lapsum, 
per  se  ipsain  considei'atam,  et  in- 
ter peccatum  origlnis  nulla  2yvor- 
sus  sit  differentia,  neqxie  ulla  dis- 
tinctio  cogitari,  aut  saltern,  j^ecca- 
tum  illud  a  vatiira  cogitatione 
discerni  p>ossit. 

X.  D.  Lutherus  quidem  origi- 
nis  illud  malum,  peccatum  na- 
turcr,  personale,  essentiale  vocat : 
sed  non  cam  oh  causam,  quasi 
natura,  persona,  aut  essentia  ho- 
minis,  ahsque  omni  disorimine, 
sit  ipsum peccatum  originis  :  sed 
ideo  ad  hunc  modum  loquitur,  ut 
hujusmodi  pJirasibus  discrimen 
inter  peccatum '  originale,  quod 
humance  naturoi  injlxum  est,  et 
inter  alia  peccata,  quce  actualia 
vocantur,  melius  intelligi  possit. 

Vol.  hi.— H 


with  tliG  same,  as  wine  and  poison 
are  mixed. 

VIII.  Also,  that  it  is  not  the  nat- 
ural man  himself,  but  something- 
alien  and  strange,  which  is  in  man, 
that  sins,  and  that  therefore  not  his 
nature  itself,  but  only  Original  Sin 
existing  in  his  nature  is  liable  to 
arraignment. 

IX.  We  reject  also  and  condemn, 
as  a  Manichcean  error,  the  teaching 
that  Original  Sin  is  properly,  and 
without  any  distinction,  the  \ery 
substance,  nature,  and  essence  of 
fallen  man,  so  that  between  his 
corrupt  nature  after  the  fall,  con- 
sidered in  itself,  and  Original  Sin 
there  is  no  difference  at  all,  and 
that  no  distinction  can  be  conceived 
by  which  Original  Sin  can  be  dis- 
tinguished from  man's  nature  even 
in  thought. 

X.  Dr.  Luther,  it  is  true,  calls 
this  original  evil  a  sin  of  nature, 
personal,  essential;  but  not  for 
the  reason  that  the  nature,  per- 
son, or  essence  of  man,  witliout 
any  distinction,  is  itself  Original 
Sin,  but  he  speaks  after  this  man- 
ner in  order  that  by  phrases  of 
this  sort  the  distinction  between 
Original  Sin,  which  is  infixed  in 
human  nature,  and  other  sins, 
which  are  called  actual,  may  be 
better  understood. 


104 


SYMBOLA  EVANGELICA. 


XI.  Peccatum  enhn  originis 
non  est  quoddavi  delictum^  quod 
actii  iKriyetratior,  sed  intime  in- 
haret  injixum  ij}si  natwre,  sub- 
stantial et  essent'ke  hominis.  Et 
quidem,  si  maxime  mdla  unquam 
jjrava  cogitatio  in  corde  Iwminis 
corruj)ti  cxoriretur,  si  nidlwn 
verbum  otiosinii  jyvoferretur,  si 
nidlum  7nalum  ojyus  aut  facimis 
designaretur :  tamen  natura  ni- 
hilominus  corrupta  est  jper  origl- 
nale ])eccatum,  quod  nobis  ratione 
corri(2)ti  seminis  agnatiim  est, 
quod  ijjsum  etiam  scaturigo  est 
omnium  alioruni  actualiu77i  pec- 
catorum,  itt  sunt  jrravai  cogita- 
tiones,  2:)rava  colloquia,  jprave  et 
scelerate  facta.  Sic  enim  scrip- 
turn  legimus  (Matt,  xv,  19) :  '  Ex 
corde  oriuntur  cogitationes  malcc.'' 
Et  alibi  (Gen.  vi.  5  ;  viii.  21) : 
'  Omne  figmentum  cordis  tan- 
tummodo  malarn  est,  a  pueri- 
tia.^ 

XII.  Est  etiam  diligenter  ob- 
servanda  varia  signijlcatio  voca- 
bidi  '  naturce^  cujus  CBquivocatione 
Ifanichcei  abutentes,  error em^  su- 
nm  occultant,  multosque  simpli- 
ces  homines  iii  errorem  inducunt. 
Quandoque  enim  '■natura'  ijpsarti 
hominis  suhstantiam  significat,  ut, 
cum  dicimus :  Deus  humanam 
naturam  creavit.  Interdum  vero 
per  vocabidum  natunv.  intelligitur 


XL  For  Original  Sin  is  not  a 
particular  transgression  Avliich  is 
perpetrated  in  act,  but  intiniatel}' 
inheres,  being  iuiixed  in  the  very 
nature,  substance,  and  essence  of 
man.  And,  indeed,  if  no  depraved 
thought  at  all  should  ever  arise  in 
the  heart  of  fallen  man,  if  no  idle 
word  were  uttered,  if  no  evil  work 
or  deed  were  perpetrated  by  him : 
yet,  nevertheless,  the  nature  is  cor- 
rupted b}-  Original  Sin,  which  is 
innate  in  us  by  I'cason  of  the  cor- 
rupted seed  from  which  we  spring, 
and  is,  moreover,  a  fountain  of 
all  other  actual  sins,  such  as  e\il 
thoughts,  evil  discoiirsings,  evil  and 
abominable  deeds.  For  thus  it  is 
written,  as  we  read  in  Matthew 
XV.  19  :  '  For  out  of  the  heart  pro- 
ceed e\il  thoughts.'  And  else- 
where (Gen.vi,  5;  viii.  21):  'Every 
imagination  of  the  thought  of 
man's  heart  is  only  evil  from  his 
youth.' 

X^.  We  must  also  diligently  ob- 
serve tlie  various  significations  of 
the  word  nature,  which  equivocal 
meaning  the  Manichfieans  abusing, 
thereby  disguise  their  error,  and 
lead  many  simple  men  astray.  For 
sometimes  nature  signifies  the  very 
substance  of  man,  as  when  we  say: 
God  created  human  nature.  Some- 
times, on  the  other  hand,  by  the 
word  nature   there   is  understood 


THE  FORMULA  OF  CONCORD. 


105 


ingenium,  conditio,  defecttcs,  ant 
vitiitm  oMcujus  rei,  in  ijjsa  na- 
ttira  insitum  et  inhcerens,  lit  cum. 
dicirnus :  Serpentis  natura  est 
icere,  Jiominis  natura  est  i^eccare 
et  peccatum.  Et  in  Jiac  posteri- 
ore  significatione  vocahulum  {na- 
tures) noil  ipsam  hominis  sulstan- 
tiam,  sed  aliquid,  guod  in  natura 
aut  substantia  fixurn  inJwiret,  de- 
notat. 

XIII.  Quod  vero  ad  Latina 
vocahula  sidjstantice  et  accidentis 
attinet,  cum  ea  own  sint  Scrip- 
tures SacrcB  vocahida,  prceterea 
etiam  a  p)lehe  non  intelligantur, 
abstinendum  est  ah  illis  in  j^uh- 
licis  sacris  coiicionibus,  uhi  hi- 
docta  plebs  docetur ;  et  hac  in 
re  simplicium  et  rudiorum  ine- 
rito  habenda  est  ratio. 

In  scholis  autem.,  et  apud  ho- 
mines doctos  (guibus  horum  vo- 
cabxdorum  significatio  nota  est, 
et  qui  iisdem  recte  atgne  citra 
abusum  uti  possunt,  projprie 
disceriientes  essentiam  alicujus 
rei  ah  eo,  quod  aliunde  ei  acci- 
dit  et  per  accidens  inJueret)  in 
disputatione  de  peccato  originis 
retinenda  sunt. 

Nam  hisce  vocabtdis  discri- 
men  inter  opus  Dei,  et  inter 
opus  Diaboli  quam  maxime  per- 


tlie  temper,  condition,  defect,  or 
vice  of  any  thing  implanted  and 
inhering  in  the  nature,  as  when 
we  say :  The  serpent's  nature  is  to 
strike,  man's  nature  is  to  sin  and 
is  sin.  And  in  tliis  latter  signifi- 
cation the  word  nature  denotes, 
not  the  very  nature  of  man,  but 
something  which  inheres  and  is 
fixed  in  his  nature  or  substance. 

XIII.  But  as  respects  the  Latin 
words  substantia  and  accidens,&mce 
these  are  not  expressions  of  Holy 
Scripture,  and  moreover  are  not 
understood  by  the  common  people, 
we  ought  to  abstain  from  them  in 
public  preaching  devoted  to  the  in- 
struction of  the  unlearned  multi- 
tude, and  in  this  matter  account 
should  rightly  be  taken  of  the  more 
simple  and  untaught. 

But  in  schools  and  among  learn- 
ed men  (to  whom  the  signification 
of  these  w^ords  is  known,  and  who 
can  use  them  correctly  and  without 
danger  of  misuse,  properly  discrim- 
inating the  essence  of  any  thing 
from  that  which  has  been  added  to 
it  from  without,  and  inheres  in  it 
by  way  of  accident)  they  are  to  be 
retained  in  the  discussion  concerh- 
ino;  Orio-inal  Sin. 

For  by  means  of  these  terms  tlic 
distinction  between  the  work  of 
God  and  the  work  of  the  devil  can 


100 


SYMBOLA  EVANGELICA. 


spicue  exjMcari  J96>^<?5^.  Diaho- 
lus  enini  suhstantimn  nullam 
crcare,  seel  tantummodo  joer  ac- 
Gidens,  j)ermiUente  Domino,  sub- 
staiitiam  a  Deo  creatam  dejpra- 
vare  j)otest. 

Art.  II. 

DE  LIBEEO  AEBITEIO. 
Status   Controversi^. 

Cmn  hominis  voluntas  qiiad- 
■nijplicem  habeat  consideratlonem 
[in  vier  tmgleichen  Stdnde7i] : 
primo,  ante  lajpsxim ;  secundo, 
post  la/psutn  /  tertio,  post  regene- 
rationem ;  quarto,  post  resur- 
rectionem  catmis :  nimc  qucestio 
prcecipua  est  tantiim  de  volun- 
tate  et  viribus  liominis  in  se- 
Gundo  static,  qiiasnam  vires  post 
lapsmn  primorum  parentum  nos- 
trorum,  ante  regenerationem,  ex 
seipso  habeat,  in  rebus  spiritu- 
alibtts  :  an  prop>riis  viribus,  an- 
tequam  per  Spiritum  Dei  fuerit 


be  set  fortli  -svitli  the  greatest  clear- 
ness. For  the  devil  can  not  create 
any  substance,  but  can  only,  by 
way  of  accident,  under  the  per- 
mission of  the  Lord,  deprave  a 
substance  created  by  God. 

Art.  II. 

OF   FEEE   WILL. 
Statement  of  the  Coxteoverst. 

Since  the  will  of  man  is  to  be 
considered  under  a  fourfold  view 
[in  four  dissimilar  states] :  first, 
before  the  fall ;  secondly,  since  the 
fall ;  thirdly,  after  regeneration  ; 
fourthly,  after  the  resurrection  of 
the  body :  the  chief  present  inquiry 
regards  the  will  and  powers  of  man 
in  the  second  state,  what  manner 
of  powers  since  the  fall  of  our  first 
parents  he  has  of  himself  in  spirit- 
ual things  antecedently  to  regener- 
ation :  whether  by  his  own  proper 
powers,  befoi-e  he  has  been  regener- 
ated by  the  Spirit  of  God,  he  can 


regeneratus,  possit   sese   ad  gra-  apply  and  prepare  himself  unto  the 
tiam  Dei  ap>plicare  et  pTcpa7'are\gr^(^e  of  God,  and  whether  he  can 


[sich  zur  Gnade  Gottes  schicJcen 
und  bereiteii\^  et  num  gratiam 
divinavi  {quce  illi  per  Spiritum 
Sayictum  in  verba  et  Sacramentis 
divinitus  instituiis  qffertur)  acci- 
pere  et  apprehendere  possit,  nee  ne. 


receive  and  apprehend  the  divine 
grace  (which  is  offered  to  him 
through  the  Holy  Ghost  in  the 
word  and  sacraments  divinely  in- 
stituted), or  not  ? 


'  The  synergistic  term  used  by  Melanchthou  iu  his  later  period.     See  Vol.  I.  pp.  262 
and  270. 


THE  FORMULA  OF  CONCORD. 


107 


Affikmativa. 

Sincera  doctrina  de  hoc  articiilo,  cum  iininota 
regiila  verbi  divini  congruens. 

I.  De  hoG  negotio  hccc  est  fides ^ 
doctrina  et  confiessio  nostra :  quod 
videlicet  hoininis  intellectus  et  ra- 
tio in  rehus  spiritualibiis  jprorsus 
sint  cozca,  nihilque  jprojpriis  vi- 
ribus  intelligere  joossint.  Sicut 
scri^tum  est  (1  Cor.  ii.  14):  ^  Ani- 
malis  homo  non  percijnt  ea,  quce 
sunt  Spiritus ;  stuUitia  illi  est, 
et  non  ])otest  intelligere^  quia  de 
sjpiritualihus  examinatiir'*  [tvan7i 
er  toird  von  geistlichen  Sachen 
gefragety 

II.  Credinius,  docerniis  et  con- 
fitemur  etiam,  voluntatem  homi- 
nis  nondum  venatam,  non  tan- 
tum  a  Deo  esse  aversam,  verum 
etiani  inimicam  Deo  factani,  ita, 
ut  tantummodo  ea  velit  et  cujnat, 
Usque  delectetur,  quce  mala  sunt 
et  voluntati  divincB  repugnant. 
Scriptum  est  enini  (Gen.  viii.  21) : 
^  Sens  us  et  cogitatio  humani  cor- 
dis in  mcdum  prona  sunt  ah 
adolescentia  sua.''  Item  (Rom. 
viii.  7):  ^  Affectus  carnis  inimi- 
citia  est   adversus  Deum,  neque 


Affiumative. 

The  sound  doctrine  concernin(j  this  article, 
agreeable  to  the  steadfast  ride  of  the  divine 
Word. 

I.  Concerning  this  matter,  the  fol- 
lowing is  our  faith,  doctrine,  and 
confession,  to  wit :  that  the  under- 
standing and  reason  of  man  in  spir- 
itual things  are  wholly  blind,  and 
can  understand  nothing  b}^  their 
proper  powers.  As  it  is  written  (1 
Cor.  ii.  14) :  '  The  natural  man  per- 
ceivetli  not  the  things  of  the  Spirit 
of  God:  for  thej  are  foolishness 
unto  him :  neither  can  he  know 
them,  because  he  is  examined  con- 
cerning spiritual  things.'  ^ 

II.  We  believe,  teach,  and  con- 
fess, moreover,  that  the  yet  nnrc- 
generate  will  of  man  is  not  only 
averse  from  God,  but  has  become 
even  hostile  to  God,  so  that  it  only 
wishes  and  desires  those  things, 
and  is  delighted  with  them,  which 
are  evil  and  opposite  to  the  di- 
vine will.  For  it  is  written  (Gen. 
viii.  21) :  '  For  the  imagination  and 
thought  of  man's  heart  are  prone 
to  evil  from  his  youth.'  Also  (Eom. 
viii.  7) :  '  The  carnal  mind  is  en- 
mity against  God :   for   it   is  not 


'  We  usually  transfer  the  Scripture  passages  from  our  Authorized  English  Version.  But  this 
would  not  answer  here,  nor  in  several  other  cases.  The  German  text  of  tlie  Formula  deviates 
in  1  Cor.  ii.  14  from  Luther's  Version  (es  muss  geistlich  gerichtet  sein),  and  the  Latin  text 
deviates  from  the  Vulgate  and  accords  with  the  German.  Tyndale  (1534)  and  the  Rlieims 
Version  (1582)  translate  on  TrvevfiariKijJg  avaKpivtrai,  'because  he  is  spiritually  examined;' 
the  Authorized  Version,  'because  they  are  spiritually  discerned.' 


108 


SYMBOLA  EVANGELICA. 


enim    legi   suhjicitur,  ac   ne  po- 
test id  quidem^ 

Itaque  credimus,  quantum  ahest, 
ut  corpus  mo7'tuum  seipsum  vivi- 
ficare,  atque  sihiipsi  coiporcdem 
vitam  restituerc  j^ossit,  iantum 
dbesse,  iit  homo,  qui  ratione  p>ec- 
catl  spiritualiter  mortuus  est, 
seipsum  in  vitcun  spiritualem  re- 
vocandi  idlani  facidtatem  liabeat ; 
sicut  scriptum  est  (Epli.  ii.  5): 
*  Cum  essetnus  mortid  in  p)eccatis, 
convivijicavit  nos  cum  Christo,^  etc. 
(2  Cor.  iii.  5) :  '  Itaque  etiam  ex  no- 
hismetipsis,  taiiquam  ex  noljis,  non 
sumus  idonei,  ut  aliquid  boni  [et- 
was  Gilts'}^  coffitemus;  quod  vera 
idonei  surnus,  id  ipsiim  a  Deo  est? 
•  III.  Conversioncm  autem  ho- 
minis  operatur  Sp)iritus  Sanctus 
non  sine  mediis,  sed  ad  earn  effi- 
ciendam,  uti  solet  prccdicatione 
et  auscidtatione  verhi  Dei,  sicut 
scriptum  est  (Rom,  i.  16) :  '' Evan- 
gelion  est  2>otentia  Dei  ad  salu- 
teni  omni  credenti?  Et  (Rom.  x. 
17):  ^ Fides  est  ex  auditu  verhi 
Dei?  Et  sane  vidt  Dominus, 
ut  ipsius  verbum  audiatur,  ne- 
que  ad  illius  p>rccd'icationem 
aures  obdurentur  (Psa.  xcv.  8). 
Iluic  verho  adest  prcesens  Spiri- 
ius  Sanctus,  et  corda  liominum 
aperit,  ut,  sicut  Lydia  in  Actis 


subject  to  the  law,  neither  indeed 
can  be.' 

Therefore  Ave  believe  that  by 
how  much  it  is  impossible  tliat 
a  dead  body  should  vivify  itself 
and  restore  corporal  life  to  itself, 
even  so  impossible  is  it  that  man, 
who  by  reason  of  sin  is  spiritu- 
ally dead,  should  have  any  faculty 
of  recalling  himself  into  spirit- 
nal  life ;  as  it  is  written  (Eph.  ii. 
5) :  ' E\cn  when  we  were  dead  in 
sins,  he  hath  quickened  ns  togeth- 
er with  Christ.'  (2  Cor.  iii.  5): 
'  Not  that  we  are  sufficient  of 
ourselves  to  think  any  thing  good  ^ 
as  of  ourselves ;  but  that  we  are 
sufficient  is  itself  of  God.' 

III.  Xevertheless  the  Holy  Spirit 
effects  the  conversion  of  man  not 
without  means,  but  is  wont  to  nse 
for  effecting  it  preaching  and  the 
hearing  of  the  AVord  of  God,  as  it  is 
written  (Rom,  i.  IG) :  '  The  gospel 
is  a  power  of  God  nnto  salvation 
to  every  one  that  believeth.'  And 
(Rom.  X,  17):  'Faith  cometh  by 
liearino;  of  the  Word  of  God.'  And 
without  question  it  is  the  will  of 
the  Lord  that  his  "Word  should  be 
heard,  and  that  our  ears  should  not 
be  stopped  when  it  is  preached 
(Psa.  xcv.  8).  With  this  Word  is 
present  the  Holy  Spirit,  who  opens 


'  The  paraphrastic  addition  'good'  of  the  German  and  Latin  text  is  wanting  in  the  Greek 
and  in  Luther's  Version. 


THE  FORMULA  OF  CONCORD. 


109 


Apostolicis  (xvi.  14),  diligenter 
attendant,  et  ita  convertantur, 
sola  gratia  et  mrtute  Sjpiritus 
Sancti,  cujus  unitis  et  solius  oiras 
est  hominis  eonversio.  SI  enim 
Splritus  Sancti  gratia  ahsit  (Rom. 
ix.  16),  nostrum  velle  et  currere 
(1  Cor.  iii.  7),  nostrum  ]jilantare, 
seminare  et  rigarc,  prorsus  fru- 
stranea  sunt  j  si  videlicet  ille 
incrementiim  non  larglatur,  sicut 
Christus  inguit  (John  xv,  5) : 
^  Sine  me  nihil  j^otestis  facere^ 
Et  his  guidem  ])aucis  verbis 
Christus  lihero  arhitrio  omnes 
vires  derogat,  omniague  gratice 
divinae  adscribit  (1  Cor.  i.  29 ;  2 
Cor.  xii.  5;  Jer.  ix.  23):  ^  JS'e  guis 
coram  Deo  habeat,  de  quo  glorie- 
tur^ 

Negativa. 
Rejectio  contraricc  et  falsa,  doctrina. 

Hepudiamus  igitur  et  damna- 
mus  om?ies,  guos  Tecitabvnius,  er- 
rores,  cum  verbi  divini  regula 
non  congruentes. 

I.  Primo  delirum  Philosojyho- 
rum  Stoicorum  dogma,  quemad- 
moduin  et  Manichceorum  furo- 
rem,  qui  docuerunt,  omnia,  quae 
eveniant,  necessario  fieri,  et  ali- 
ter  fieri  prorstis  own  posse,  et 
hominem  om,nia  coactum  facer e, 
etiam  ea,  quce  in  rebus  externis 
agat,  eumque  ad  designanda  mala 


the  hearts  of  men,  in  order  that, 
as  Lydia  did  (Acts  xvi.  14),  they 
may  dihgently  attend,  and  thus  may 
be  con\erted  by  the  sole  grace  and 
power  of  the  Holy  Spirit,  wliose 
work,  and  whose  work  alone,  the 
conversion  of  man  is.  For  if  the 
grace  of  the  Holy  Spirit  is  absent, 
our  willing  and  running,  our  plant- 
ing, sowing,  and  watering,  are  whol- 
ly in  vain  (Rom.  ix.  IG ;  1  Cor.  iii.  7); 
if,  that  is,  he  do  not  give  the  in- 
crease, as  Christ  says  (John  xv.  5) : 
'  Without  me  ye  can  do  nothing.' 
And,  indeed,  in  these  few  words 
Christ  denies  to  free-will  all  power 
whatever,  and  ascribes  all  to  divine 
grace, '  that  no  one  may  liave  where- 
of he  may  glory  befoi-e  God '  (1  Cor. 
i.  29  ;  2  Cor.  xii.  5  ;  Jer.  ix.  23). 

NEGATIVli. 

Rejection  of  contrary  and  false  doctrine. 

We  repudiate,  therefore,  and  con- 
demn all  the  errors  which  we  will 
now  reconnt,  as  not  agreeing  with 
the  rule  of  the  divine  word  : 

I.  First,  the  insane  dogma  of  the 
Stoic  philosophers,  as  also  the  mad- 
ness of  the  Manichseans,  who  taught 
that  all  things  which  come  to  pass 
take  place  by  necessity,  and  can  not 
possibly  be  otherwise ;  and  tliat  man 
does  all  things  by  constraint,  even 
those  things  which  he  transacts  in 
outward   matters,  and  that  he   is 


110 


SY-MIJOLA  EVANGELICA. 


oj^tera  et  seder  a  {(jualia  sunt  libi- 
dines  vagce,  rajnnce,  ccedes,  farta, 
et  similia)  cogi. 

II.  Hejnuliarnus  etiam  crassum 
ilium  Pelagianorum  errorem,  qui 
asserere  non  duhitarunt,  quod  Jio- 
mo  ^ro2yTiis  virihus,  sine  gratia 
Sj)iritus  Sancti,  sese  ad  Deum 
convertere,  Evangelio  credere^  legi 
divince  ex  ciniiao  jpavere^  et  hac 
ratione  jjeccatoruin  remissionem 
ac  vitam  ceternam  ipse  jpromereri 
valeat. 

III.  Prater  hos  err  ores  rejicl- 
rtius  et  Semi/pelagianorum  fal- 
sum  dogr)ia,  qui  docent,  homineni 
projpriis  viribus  incJioare  posse 
suam  conversionein :  absolvere  au- 
tem  sine  Sjnritus  Sancti  gratia 
non  posse. 

lY.  Item,  cum  docetur,  licet 
homo  non  renatus,  ratione  liheri 
arhitrii,  ante  sui  regenerationem 
infirmior  quideni  sit,  quam  ut 
conversionis  suce  initium  facere, 
atque  propriis  virihus  sese  ad 
Deum,  convertere,  et  legi  Dei  toto 
corde  parere  valeat :  tamen,  si 
Spiritus  Sanctus  prcedicatione 
verhi  initium  fecerit,  suamque 
gratiam  in  verbo  homini  obtu- 
lerit,  turn  hominis  volantatem, 
propriis  et  naturalibus  suis  vi- 
ribus quodammodo  aliquid,  licet 
id  modiculum,  infirmum  et  lan- 


compelled  to  the  committing  of  e\  il 
works  and  crimes,  such  as  unhnvf  iil 
hists,  acts,  rapine,  murders,  thefts, 
and  the  like. 

II.  We  repudiate,  also,  that  gross 
error  of  the  Pelagians,  who  have 
not  hesitated  to  assert  that  man  Ly 
his  own  powers,  without  the  grace 
of  the  Holy  Spirit,  has  ability  to 
convei't  himself  to  God,  to  believe 
the  gospel,  to  obey  the  divine  law 
from  his  heart,  and  in  this  way  to 
merit  of  himself  the  remission  of 
sins  and  eternal  life. 

III.  Besides  these  errors,  we  re- 
ject also  the  false  dogma  of  the 
Semi-Pelagians,  who  teach  that  man 
by  his  own  powers  can  commence 
his  conversion,  but  can  not  fully 
accomplish  it  without  the  grace 
of  the  II0I3'  Spirit. 

IV.  Also  the  teaching  that,  al- 
though unregenei'ate  man,  in  re- 
spect of  free-will,  is  indeed,  ante- 
cedently to  Iiis  regeneration,  too  in- 
firm to  make  a  beginning  of  his  own 
conversion,  and  b}'  his  own  powers 
to  convert  himself  to  God,  and  obey 
the  law  of  God  Avith  all  his  heart ; 
yet  if  the  Holy  Spirit,  by  the  preach- 
ing of  tlie  word,  shall  have  made  a 
beginning,  and  offered  his  grace  in 
the  word  to  man,  that  then  man,  by 
his  own  proper  and  natural  powers, 
can,  as  it  were,  give  some  assistance 
and  co-operation,  though  it  be  but 


THE  FORMULA  OF  CONCORD. 


Ill 


guidum  admod'um  sit,  conversio- 
neni  adjuvare,  atque  cooper ari,  et 
seijpscmi  ad  gratiam  applleare, 
jprcBparare,  earn  apjprehendere,  am- 
■plecti,  et  Evangelio  credere  posse. 

V.  Item,  hominem,  post  rege- 
nerationem,  legem  Dei  p>erfecte 
ohservare  atque  implere  posse, 
eamque  ivvpletioneni  esse  nostram 
coram  Deo  justitiam,  qua  vitam 
ceternam  prom.creaviur. 

VI.  Dejitiimus  etiavi  damiia- 
musque  Enthusiastarum^  erro- 
rem,  qui  fingunt,  Deum  imme- 
diate, absque  verbi  Dei  auditu, 
et  sine  Sacramentorum.  usu,  ho- 
mines ad  se  trahere,  illuminare, 
justificare  et  salvare. 

VII.  Item,  Deum  in  conver- 
sione  et  regeneratione  hominis 
suhstantiam  et  essentiam  veteris 
Adami,  et  prcecipue  a7iimam  ra- 
tionalein  p)^>'i-itus  abolere,  novam- 
que  animcB  essentiam  ex  nihilo, 
in  ilia  conversione  et  regenera- 
tione creare. 

VIII.  Ite7n,  cum  Id  sermones 
citra  declarationem  usurpantur, 
quod  videlicet  hominis  voluntas, 
ante  conversionem,  in  ipsa  con- 
versione, et  post  conversionem, 
Spiritui  Sancto  repugnet,  et  quod 


slight,  infirm,  and  langnicl,  towards 
his  conversion,  and  can  apply  and 
prepare  himself  unto  grace,  appre- 
hend it,  embrace  it,  and  believe  tlie 
gospel. 

V.  Also  that  man,  after  regener- 
ation, can  perfectly  observe  and 
f  nlfill  the  law  of  God,  and  that  this 
fulfilling  is  our  righteousness  be- 
fore God,  whereby  we  merit  eter- 
nal life. 

VI.  We  also  reject  and  condemn 
the  error  of  the  Enthusiasts,'  who 
feign  that  God  innnediately,  apart 
from  the  hearing  of  the  Word  of 
God,  and  without  the  use  of  tlie 
sacraments,  draws  men  to  himself, 
enlightens  tliem,  justifies  and  saves 
them. 

VII.  Also,  that  God  in  the  re-' 
generation  of  man  utterly  abolishes 
tlie  substance  and  essence  of  the 
old  Adam,  and  especially  the  ration- 
al soul,  and  creates  from  nothing  in 
that  conversion  and  regeneration  a 
new  essence  of  the  soul. 

VIII.  Also,  when  such  statements 
as  these  are  used  without  explana- 
tion, that  the  will  of  man,  before 
conversion,  in  conversion  itself,  and 
after  conversion,  is  set  against  the 
Holy   Ghost,   and  that  the   Holy 


1  '' Enihusiastcz'  vocantur,  qui  nejlecta  prie- 
(licatione  verbi  divini  coelestes  revelationes 
SjiiriLiis  exspectant. 


'  Enthusiasts  are  those  who,  neglecting  the 
preaching  of  the  divine  Word,  yet  expect  ce- 
lestial revelations  of  the  Spirit. 


112 


SYMBOLA  EVANGELICA. 


Sjnritus  Sanctus  Us  detur,  qui 
ex  j)i'oj>osito  et  jpertinaciter  i])si 
resistiint.  Nam  Deus  in  con- 
versione  ex  nolentibus  volentes 
facit,  et  in  volentibus  hahitat,  ut 
Augustinus  loqui  solct. 

Quod  vera  ad  dicta  qucedam, 
turn  Patnim,  turn  Neotericorum 
quorundam  Doctovuin  attinet : 
Deus  trahit,  scd  volentem  trahit : 
et  liominis  voluntas  in  conver- 
sione  own  est  otiosa,  sed  agit 
aliquid :  judicamus  hceo  formce 
sanorum  verhorum  non  esse  ana- 
loga.  Afferuntur  e7iim  /icec  dicta 
ad  conjirmandavi  falsam  ojpinio- 
nein  de  virihus  huniani  arhitrii 
in  hooninis  conversione,  contra 
doctrioiam,  qnm  soli  gi'atice  di- 
'vince  id  ojyus  attrihuit.  Ideoque 
ah  ejusmodi  sennonibus,  qnando 
de  conversione  hominis  ad  Deum 
agitur,  abstinendwn  censemus. 

Contra  autem  recte  docetur, 
quod  Dominus  in  conversione, 
per  Sjyiritus  Sancti  tractionem 
{id  est,  motum  et  oj^erationem) 
ex  hominihus  rejmgiumtibns  et 
nolentibus  volentes  homines  fa- 
ciat,  et  quod  post  conversionem 
in  quotidiajiis  p<jenitentice  exer- 
citiis  hominis  renati  voluntas 
non  sit  otiosa,  sed  omnibus  Spi- 
rit us  Sancti  operibus,  qua:  Hie 
per  nos  ejjicit,  etiam  cooper etur. 


Ghost  is  given  to  those  who  of  set 
purpose  and  obstinately  resist  him. 
For  God  in  conversion  ofuniciUing 
men  makes  ^oilllng  onen,  ami  dtcells 
in  the  willing,  as  Augustine  is  wont 
to  speak. 

But  as  concerns  certain  dicta, 
both  of  the  Fatliers  and  of  certain 
modern  doctors,  such  as  tlie  follow- 
ing :  God  draics,  but  draios  a  will- 
ing man,  and  man''s  will  in  con- 
version is  not  idle,  but  effects  some- 
what— we  judge  tliat  these  are  not 
agreeable  to  the  form  of  sound 
words.  For  these  dicta  are  ad- 
vanced for  the  confirming  of  the 
false  opinion  of  the  powers  of  the 
human  will  in  the  conversion  of 
man,  contrary  to  the  doctrine  which 
attributes  that  work  to  divine  grace 
alone.  x\nd  therefore  we  judge 
that  we  ought  to  abstain  from  ex- 
pressions of  such  sort  in  treating 
of  the  conversion  of  man  to  God. 

But,  on  the  other  hand,  it  is  right- 
ly taught  that  the  Lord  in  conver- 
sion, through  the  drawing  (that  is, 
the  movement  and  operation)  of 
the  Holy  Spirit,  of  resisting  and 
unwilling  makes  willing  men,  and 
that  after  conversion,  in  the  daily 
exercises  of  penitence  the  M'ill  of 
man  is  not  idle,  but  co-operates 
also  with  all  the  works  of  the  Holy 
Spirit  which  he  effects  through 
us. 


THE  FORMULA  OF  CONCORD. 


113 


IX.  Item^  quod  D.  Lutherus 
scri-psit-i  hominis  vohmtatem  in 
co?iversione  piore  passive  se  ha- 
le re  :  id  recte  et  dextre  est  acci- 
jMeiuhim,  videlicet,  resjpectu  di- 
vime  graticG  in  accendendis  novis 
motihus,  hoc  est,  de  eo  intelligi 
oj)ortet,  quando  Sjpiritus  Dei  j)er 
verbum  auditum,  aut  per  usutn 
Sacramentorurii  hominis  volun- 
tatein  aggreditur,  et  conversionem 
atque  regenerationem  in  homine 
ojyeratur.  Postquam,  enim  Spi- 
rltus  Sanctus  hoc  ip)sum  jmn 
operatus  est  atque  effecit,  homi- 
nisque  voluntatem  sola  sua  di- 
vina  virtute  et  operatione  im- 
mutavit  atque  renovavit :  tunc 
revera  hominis  nova  ilia  volun- 
tas instrument'um  est  et  organon 
Dei  Sjnritus  Sancti,  ut  ea  nan 
niodo  gratiam  apprehendat,  ve- 
rum  etiam  in  operihus  sequenti- 
Ous  Sjnritui  Sancto  cooperetur. 

Relinguuntur  igitur  ante  con- 
versionem hominis  duce  tantum 
efficientes  causce  {ad  conversio- 
nem efficaces),  nimirum  Spiritus 
Sanctus,  et  verbum  Dei,  quod  est 
instrumentum  Spiritus  Sancti, 
quo  conversionem  hominis  eijicit} 
Hoc  verbum  homo  certe  audife 
debet,  sed  tamen  ut  illud  ipsum 


IX.  Also,  whereas  Dr.  Liitlicr 
has  written  that  the  will  of  man  in 
conversion  i's, purely p)assive,  that  is 
to  be  received  rightly  and  litlj, 
to  wit :  in  respect  of  divine  grace 
in  kindling  new  motions,  that  is, 
it  ought  to  be  understood  of  the 
moment  when  the  Spirit  of  God, 
throno;h  the  hearing  of  the  AVord  or 
through  the  use  of  the  sacraments, 
laj's  hold  of  the  will  of  man,  and 
works  conversion  and  regenera- 
tion in  man.  For  after  the  Holy 
Spirit  has  already  wrought  and 
effected  this  very  thing,  and  has 
changed  and  renewed  the  will  of 
man  by  his  own  divine  virtue  and 
working  alone,  then,  indeed,  this 
new  will  of  man  is  the  instrument 
and  organ  of  God  the  Holy  Ghost, 
so  that  it  not  onl}'^  lays  hold  of 
grace,  but  also  co-operates,  in  the 
works  which  follow,  with  the  Holy 
Spirit. 

There  are,  therefore,  left  before 
the  conversion  of  man  two  efficient 
causes  only  (efficacious  to  conver- 
sion), that  is  to  say,  the  Holy  Spirit 
and  the  Word  of  God,  which  is 
the  instrument  of  the  Holy  Spirit 
whereby  he  effects  the  con\crsion 
of  man.^  This  Word  man  is,  with- 
out question,  bound  to  hear;  but. 


»  Against  Melancluhon,  who  in  his  hiter  years  taught  that  there  are  three  causes  of  con- 
version ch^sely  combined,  namely,  the  Holy  Spirit  (the  creative  cause),  the  Word  of  God  (tlie 
instrumental  cause),  and  the  consent'uuj  will  of  man.     See  Vol.  I.  p.  2G2. 


lu 


SYMBOLA  EVANGELICA. 


vera  fide  anvplectatur,  nequa- 
quam  suis  mrihus  ^^I'ojyriis,  sed 
sola  gratia  et  ojjeratione  Dei 
Sj)iritics  Sancti  ohtinere  po- 
test. 

Aet.  III. 

DE   JUSTITIA    riDEI    COKAM   DEO. 

Status  Coxtuoversi^. 

Unanimi  consensu  {ad  normam 
verhi  divini,  et  sententiam  Att- 
gustanoB  Confessionis)  in  Eccle- 
siis  nostris  docetiir^  nos  ])ecca- 
tores  longe  miserrimos  sola  in 
Christum  fide  coram  Deo  jiisti- 
ficari  et  salvari^  ita  tit  Cliristus 
solus  nostra  sit  justitia.  Hie 
autem  Jesus  Christus,  Salvator 
7ioster,  et  justitia  nostra,  verus 
Deus  est  et  verus  homo :  etenim 
divina  et  humana  naturce  in 
ipso  sunt  personaliter  iinitin. 
Qucesitum  igitur  fuit :  secun- 
dum quam  noMn'am  Christus 
nostra  sit  justitia  f  Et  hac  oc- 
casione  duo  errores,  et  qiddem  in- 
ter se  jpugnantes,  Ecclesias  quas- 
dam  2)erturl)arunt. 

Una  enim  jpars  sen  sit,  Chris- 
tum tantummodo  secundum  di- 
vinam  naturam,  esse  nosfram  jus- 
titiam,  si  videlicet  ille  per  fidem 
in  nobis  habitet :    etenim   omnia 


nevertheless,  lie  is  in  nowise  by  his 
own  powers  able  to  obtain  the  ben- 
efit of  embracing  it  in  true  faith, 
bnt  only  by  the  grace  and  M'orking 
of  God  the  Holy  Ghost. 

Aet.  III. 

OF     THE     EIGHTEOUSNESS     OF     FAITH 
BEFOEE   GOD. 

Statement  of  the  Controversy. 

By  unaninions  consent  (accord- 
ing to  the  rnle  of  the  divine  Word 
and  the  judgment  of  the  Augsburg 
Confession),  it  is  taught  in  our 
churches  that  we.  most  wretched 
sinners  are  justified  before  God  and 
sa^"ed  alone  by  faith  in  Christ,  so 
that  Christ  alone  is  our  righteous- 
ness. Now  this  Jesus  Christ,  our 
Saviour  and  our  righteousness,  is 
true  God  and  true  man;  for  the 
divine  and  human  natures  in  him 
are  personally  united  (Jer.  xxiii.  G  ; 
1  Cor.  i.  30  ;  2  Cor.  v.  21).  It  lias 
therefore  been  asked :  According 
to  which  nature  is  Christ  our  right- 
eousness ?  And  by  occasion  of  this, 
two  errors,  and  these  contrary  the 
one  to  the  other,  have  disturbed 
certain  churches. 

For  one  part  has  held  that 
Christ  is  our  ri^iteousness  only 
according  to  the  divine  nature,  if, 
that  is,  he  dwell  by  faitli  in  us; 
for  tliat  all  the  sins  of  men,  com- 


THE  FORMULA  OF  CONCORD. 


115 


hominuin  peccata,  collata  nimi- 
rum  cum  ilia  jper  fidem  inhdbi- 
tante  Divinitate,  esse  instar  imius 
guttulte  aquae,  cum  magno  nnari 
cov%jparat(x.  Contra  lianc  ojpinio- 
nem  alii  qiddam  asseruenint, 
Christum  esse  nostram  coram 
Deo  justitiam,  dtmtaxat  secun- 
dum humanam  naturam. 

Affikmativa. 

Sincera  doctrina  piarum  Ecclesiarum^  ulrique 
commemorato  errori  opposita. 

I.  Ad  refellendum  titrumque 
errorem,  credimus,  docemus  et 
confiteimir  unanirniter,  quod 
Christus  vere  sit  nostra  justitia, 
sed  tamen  neque  secundum  so- 
lum divinam  naturam,  neque 
secundum  solum  humanam  na- 
turam :  sed  totus  Christus,  se- 
cundum utramque  naturam,  in 
sola  videlicet  ohedientia  sua, 
quam  Patri  ad  mortem  usque 
ahsolutissimarn  Deus  et  homo 
pixestitit,  eaque  nobis  peccatorum 
omnium  remissionem  et  vituTU 
cdernam  jpromeruit.  Sicut  so'i/p- 
tum  est:  ^ Sicut  per  inohedien- 
tiam  unius  hominis  peccatores 
constituti  sunt  multi :  ita  et  p)er 
unius  oTjedientiam  justi  constitu- 
entur  multi''  (Rom.  v.  19). 

II.  Credimus  igitur,  docemus 
et  confitemur,  hoc  ipsum  nostram 
esse   coram  Deo  justitiam,  quod 


pared  with  that  Godhead  thus  in- 
dwelling by  faith,  are  like  one 
drop  of  water  compared  with  the 
broad  sea.  Against  this  opinion 
others,  indeed,  have  asserted  that 
Christ  is  our  righteousness  before 
God,  only  according  to  his  hmnan 
nature. 


Affirmative. 

The  sound  doctrine  of  godhj  churches  opposed 
to  botli  of  the  fore-mentioned  errors. 

I.  To  overthrow  both  errors  we 
unanimously  believe,  teac]i,and  con- 
fess that  Christ  is  truly  our  right- 
eousness, but  yet  neither  accord- 
ing to  the  divine  nature  alone,  nor 
according  to  the  human  nature 
alone,  but  the  whole  Christ  ac- 
cording to  both  natures,  to  wit : 
in  his  sole,  most  absolute  obedi- 
ence which  he  rendered  to  tlie 
Father  even  unto  death,  as  God 
and  man,  and  thereby  merited  for 
us  the  remission  of  all  our  sins 
and  eternal  life.  As  it  is  writ- 
ten :  'As  by  one  man's  disobe- 
dience many  were  made  sinners, 
so  by  the  obedience  of  one  shall 
many  be  made  righteous'  (Kom. 
v.  19). 

II.  We  believe,  therefore,  teach, 
and  confess  that  this  very  thing  is 
our  righteousness  before  God, name- 


116 


SYMBOLA  EVANGELICA. 


Do  minus  7iohls  iieccata  remittit, 
ex  mera  gratia,  absque  uUo  rc- 
spectit  j'ircecWc?;?^/?^?/^,  ji;ncse/i- 
tmm,  aid  consequentium  nostro- 
riim  operum,  dignitatis,  aut  me- 
r'lti.  llle  cnim  donat  atque  im- 
putat  nobis  justitiam  obedien- 
tloi  Christi ;  jprojiter  earn  justi- 
tiam a  Deo  in  gratiam  reci])i- 
mur,  et  justl  rejyutamur. 

III.  Credimus  etiam,  docemus 
et  Gonjitemur,  solam  fidem  esse 
illud  medium  et  instnimentum, 
quo  Chnstitm  Salvatorem,  et  ita 
171  Christo  justitiam  illam,  quce 
coram  judicio  Dei  consistere 
potest,  apiyrehendimus :  j':>;'(9/>^6'r 
Christum  e^iim  fides  ilia  nobis 
ad  justitiam  imjputatur  (Rom. 
iv.  5). 

IV.  Credimus  imaterea,  doce- 
mus et  confitenuir,  fidem  illam 
justificantem  non  esse  nudam 
notitiam  historic  de  Christo,  sed 
ingens  atque  tale  Dei  donmn, 
quo  Christum,  Redemtorem  no- 
strum, in  verbo  JEvangelii  recte 
agnoscimus,  ipsique  confidimus : 
quod  videlicet  jprox>ter  solam  ijp- 
sius  obedientiam,  ex  gratia,  re- 
missionem  lyeccatorum  haheamus, 
sancti  et  justi  coram  Deo  Patre 
rejmtemur,  et  o'tcrnaon  salutem 
consequamur. 

V.  Credimus,  docemus  et  con- 
fitemur,   vocabulum    '- justi ficare^ 


Ij'j  that  God  remits  to  us  our  sins  of 
mere  grace,  Avitliout  any  respect  of 
our  works,  going  before,  present,  or 
following,  or  of  onr  worthiness  or 
merit.  For  he  bestows  and  imputes 
to  ns  the  righteousness  of  the  obe- 
dience of  Clirist;  for  the  sake  of 
that  righteousness  we  are  received 
by  God  into  favor  and  accounted 


righteou? 


III.  AVc  believe,  also,  teach,  and 
confess  that  Faith  alone  is  the 
means  and  instrument  wherein'  Ave 
lay  hold  on  Christ  the  Saviour, 
and  so  in  Christ  lay  hold  on  that 
righteousness  which  is  able  to  stand 
before  the  judgment  of  God;  for 
that  faith,  for  Clu'ist*'s  sake,  is  im- 
puted to  us  for  righteousness  (Rom. 
iv.  5). 

IV.  We  believe,  moreover,  teach, 
and  confess  that  this  justifying 
faith  is  not  a  bare  knowledge  of  the 
history  of  Christ,  but  such  and  so 
great  a  gift  of  God  as  that  by  it 
we  rightly  recognize  Christ  our  Re- 
deemer in  the  word  of  the  gospel, 
and  confide  in  him :  to  wit,  that  for 
his  obedience'  sake  alone  we  have  by 
ffrace  the  remission  of  sins,  are  ac- 
counted  holy  and  righteous  before 
God  the  Father,  and  attain  eternal 
salvation. 

V.  "We  believe,  teach,  and  con- 
fess that  the  word  justify  in  this 


THE  FORMULA  OF  CONCORD. 


117 


jphrasi  Scrijptum  Sacrce,  in  hoe 
articulo,  idetn  significance,  quod 
ahsolvere  a  jpeccatis,  ut  ex  dlcto 
Salomonis  (Prov.  xvii.  15)  iiitel- 
ligi  potest :  '  Qid  justificat  ini- 
piuni,  et  qui  condemnat  justnvi, 
ahominahilis  est  utorque  cqnid 
Deuni^  Item  (Eoin.  viii.  33) : 
'  Quis  accusabit  electos  Dei  f 
Deus  est  qui  justificat.'' 

Et,  si  quando  ])ro  vocahido 
justificationis  vocahula  regenera- 
tionis  et  mvificationis  usurpan- 
tur  {quod  in  Ajjoloyia  Aiigus- 
tance  Confessionis  factum  est), 
sunt  ea  in  ilia  superior e  signifi- 
catione  accipienda.  Nam  alias 
ece  voces  de  hominis  venovatione 
intelligendce  sunt,  quce  a  Jidei 
justificatione  recte  discernitur. 

VI.  Credimus,  docemiis  et  con- 
fitemur  etiam,  etsi  vere  in  Chri- 
stum credentes  et  renati  midtis 
infirmitatihiLs  et  oicevis  usque  ad 
inortem  sunt  ohioxii :  non  tamen 
illis  vel  de  justitia,  quce  jper  fidem, 
ipsis  imjnitatur,  vel  de  ceterna 
salute  esse  duhitandu7n,  quin  po- 
tius  firmiter  illis  statuendurn 
esse  \yor  geiviss  halten  sollen'], 
quod  propter  Christum,  juxta 
promissionem  et  immotum  ver- 
hum  Evangelii,  Deum  sihi  pla- 
catum  haheant. 


article,  conformably  to  the  usage  of 
Holy  Scripture,  signifies  the  same 
as  to  absolve  from  sin,  as  may  be 
understood  by  the  word  of  Solomon 
(Prov.  xvii.  15) :  '  He  that  justifieth 
the  wicked,  and  he  that  condemnetli 
the  just,  even  they  both  are  abomi- 
nation to  the  Lord.'  Also  (Eom. 
viii.  33) :  '  Who  shall  lay  any  thing 
to  the  charge  of  God's  elect?  It 
is  God  that  justifieth.' 

And  if  at  any  time  for  the  word 
Justification  the  words  Regenera- 
tion and  Yivification  are  used  (as  is 
done  in  the  Apology  of  the  Augs- 
burg Confession),  these  words  are 
to  be  taken  in  the  above-stated 
signification.  For  elsevA^here  these 
words  are  to  be  understood  of  the 
renewing  of  man,  which  is  rightly 
distinguished  from  the  justification 
of  faith. 

VI.  We  believe,  teach,  and  con- 
fess, moreover,  that,  although  they 
that  truly  believe  in  Christ  and  are 
born  again  are  even  to  the  hour  of 
death  obnoxious  to  many  infirmities 
and  stains,  yet  they  ought  not  to 
doubt  either  of  the  righteousness 
which  is  imputed  to  them  through 
faith  or  concerning  their  eternal 
salvation,  but  rather  are  they  fii-m- 
ly  to  be  convinced  that,  for  Christ's 
sake,  according  to  the  promise  and 
unshaken  word  of  the  gospel,  they 
have  God  reconciled  to  them. 


lis 


SYMBOLA  EVANGELICA. 


VII.  Credbnus,  docemus  et  coii- 
fitemur,  quod  ad  conservandam 
jpuram  doctrinci'm  de  justitia 
fidei  coram  Deo,  necessarimn 
sit,  tit  j?articidw  exclusive  {qui- 
hus  Apostolus  Paidus  Clwisti 
meritmn  ah  operihus  nostris 
2)7'orsus  sepaixit,  solique  Christo 
earn  gloriam  tribuit)  quam  dUi- 
gentissime  retineantur,  ut  cum. 
Paidus  scrihit :  ex  gratia,  gratis, 
sine  meritis,  absque  lege,  sine  ojye- 
ribus,  non  ex  ojperibus.  Quce  om- 
nia hoc  ijisum  dicunt :  ^  Sola  fide 
in  Christum  justificamur  et  sal- 
vamiir''  (Epli.  ii.  8 ;  Eom.  i.  17;  iii. 
24;  iv.3  sqq.;  Gal.  iii.  11;  Heb.xi.). 

YIII.  Credimus,  docemus  et 
confitemur,  etsi  antecedens  con- 
tritio  et  subsequens  nova  obedi- 
entia  ad  articuliim  j ustificationis 
coram  Deo  non  ])ertinent :  non 
tamen  talem  fidem  justificantem 
esse  fingendam ,  qure  una  cmn  ma- 
lo  i^t'ojyosito  peccandi,  videlicet,  et 
contra  conscientiam  agendi,  esse  et 
stare  jpossit.  Sed  jpostquam  homo 
2>er  fidem  est  justificatus,  turn  ve- 
ram  illam  et  vivam  fidem  esse  per 
caritatem  efiicacem  (Gal.  v.  6),  et 
bona.  o])era  *  semper  fidem  justifir 
cantem  sequi,  et  ima  cwn  ea,  si  mo- 
do  vera  et  viva  fides  est,  certlssime 
deprehendi.  Fides  enim  vera  nun- 
quam  sola  est,  quin  caritatem  et 
spem  semper  secum  haheat. 


YII.  AVe  believe,  teach,  and  con- 
fess that,  for  the  preserving  of  the 
pure  doctrine  of  the  righteousness 
of  faith  before  God,  it  is  necessary 
that  the  exclusive  particles  (by 
which  the  apostle  Paul  separates 
the  merit  of  Christ  utterly  from 
our  works,  and  attributes  that  glory 
to  Christ  alone)  should  be  most 
diligently  retained,  as  when  Paul 
writes :  ^Of  grace,  freely,  vjithout 
our  deserts,  without  laio,  without 
works,  not  oftoorhs^  All  which  ex- 
pressions amount  to  this:  ''Byfi'aith 
in  Christ  alone  are  we  justified  and 
saved''  (Eph.  ii.  8;  Rom.  i.  17;  iii. 
21;  iv.3  sqq. ;  Gal.  iii.  11;  Heb.xi.). 

YIII.  "We  believe,  teach,  and  con- 
fess that,  although  antecedent  con- 
trition and  subsequent  new  obedi- 
ence do  not  appertain  to  the  article 
of  justification  before  God,  yet  M^e 
are  not  to  imagine  any  such  justi- 
fying faith  as  can  exist  and  abide 
witli  a  purpose  of  evil,  to  M-it :  of 
sinning  and  acting  contrary  to  con- 
science. But  after  that  man  is  justi- 
fied by  faith,  then  that  true  and  liv- 
ing faith  works  by  love  (Gal.  v.  G), 
and  good  works  always  follow  justi- 
fying faith,  and  are  most  certainly 
found  together  with  it,  provided 
only  it  be  a  true  and  living  faith. 
For  true  faith  is  never  alone,  but 
hath  always  charity  and  hope  in 
its  train. 


THE  FORMULA  OF  CONCORD. 


119 


Antithksh;,  seu  Negativa. 
Rejectio  contraricc  et  falsin  doctrime. 

Rejpudiamus  ergo  et  damna- 
Dius  omnia  falsa  dogmata,  quca 
jam  recitabimus. 

I.  Christum  esse  justitiani  no- 
stram  solummodo  secundum  di- 
vinam  naturam. 

II.  Christum  esse  justitiam  no- 
strani  tantummodo  juxta  huma- 
nam  naturam. 

III.  hi  dictis  Pro^heticis  et 
Apostolicis,  uhi  de  justificatione 
fidei  agitur,  vocahula  '' jusiifi- 
care''  et  \justiJicarV  nan  idem 
esse  ac  a  jpeccatis  absolvere  et  ab- 
solvi,  et  remissionem  ^eGcatorum 
consequi :  sed  nos  i^er  caritatem, 
a  Sjpiritto  Sancto  infusam,  per 
virtutes  et  jper  ojpera,  quce  a  ca- 
ritate  j)'>"onianant,  reijpsa  coram 
Deo  justos  fieri. 

IV.  Fidem  non  resjpicere  in  so- 
lam  Christi  obedientiam,  sed  in 
divinam  ejus  naturam ^  quatenus 
videlicet  ea  in  nobis  habitet  atque 
ejficax  sit,  nt  ])er  cam  inhahitatio- 
nem  peccata  nostra  tegantur. 

V.  Fidem  esse  talem  fiduciam 
in  obedientiam  Christi,  quce  pos- 
sit  in  eo  etiam  homine  joermanere 
et  consistere,  qui  vera  poenitentia 
caveat,  et  ubi  caritas  non  sequa- 
tur,  sed  qui  contra  conscientiam 
in  peccatis  jperseveret. 

YOL.   III.-I 


Antithesis,  or  Negative. 
Rejection  of  opjiosite  and  false  doctrine. 

We  repudiate,  therefore,  and  con- 
demn all  the  false  dogmas,  which 
we  will  now  recount : 

I.  That  Christ  is  our  righteous- 
ness only  according  to  his  divine 
nature. 

II.  That  Christ  is  our  righteous- 
ness only  according  to  his  human 
nature. 

III.  That  in  the  prophetic  and 
apostolic  declarations,  which  treat 
of  the  righteousness  of  faith,  the 
w^ords  jitstifiy  and  to  be  justified 
are  not  the  same  as  to  absohe  and 
be  absolved  from  sins,  and  to  ob- 
tain remission  of  sins,  but  that  we, 
through  love  infused  by  the  Holy 
Ghost,  through  the  virtues  and 
through  the  works  which  flow  forth 
from  charity,  become  in  very  deed 
righteous  before  God. 

IV.  That  faith  does  not  have  re- 
spect to  the  sole  obedience  of  Christ, 
but  to  his  divine  nature,  so  far  as 
that  dwells  and  is  efficacious  in  us, 
so  that  by  that  indwelling  our  sins 
are  covered. 

V.  That  faith  is  such  a  confidence 
in  the  obedience  of  Christ  as  can 
abide  and  have  a  being  even  in  that 
man  who  is  void  of  true  repentance, 
and  in  whom  it  is  not  followed  by 
charity,  but  who  contrary  to  con- 
science perseveres  in  sins. 


120 


SY.MBOLA  EVANGELICA. 


VI.  Non  i2:)sum  Deum,  sed  tan- 
tuDi  dona  Del  in  credentlbus  ha- 
bitare. 

YII,  Fidem  ideo  saluteni  nobis 
eonferre,  quod  oiovitas  illa^  quce 
In  d'dectione  erga  Deum  et proxi- 
vium  consistit, 2y<^i"  fid<^^'>'^  «'^^  nobis 
inchmtur. 

VIII.  Fidem  in  j ustijicationis 
negotio  ^rimas  qiiidem  ixirtes  te- 
Qiere,  sed  tamen  etiam  renovatio- 
nem  et  caritatem  ad  justitiam 
nostram  coram  Deo  jpertinere^  ita 
ut  renovatio  et  caritas  quidem 
non  sit  princijxdis  causa  nostrce, 
justitioi:  sed  tamen  justitiam  no- 
stram coram  Deo  {si  absint  reno- 
vatio et  caritas)  non  esse  inte- 
gram  et  jperfectam. 

IX.  Credentes  in  Christum  co- 
ram Deo  justos  esse  et  salvos,  si- 
inid  j)er  imjpidatam  Christi  jii- 
stitiam,  et  j)cr  inchoatam  novam 
obedientiam,  vel,  j^cirtim  quidem 
per  im])utationem  justiticB  Chri- 
sti, jparthn  vera  per  inchoatam 
novam  obedientiam. 

X.  Prornissio7iem  gratice  nobis 
ap>plicari  per  fidem  in  corde,  et 
prcderea  etiam  per  confessio- 
nem,  quce  oi^e  fit,  et  per  alias  vir- 
tutes. 

XI.  Fidem  non  justificare  sine 
bonis  operibus,  itaque  bona  op)era 
necessario  ad  justitiam  requiri,€t 


VI.  That  not  God  himself  dwells, 
but  only  the  gifts  of  God  dwell  in 
believers. 

VII.  That  faith  bestows  salvation 
upon  us  for  the  reason  that  that  re- 
newal which  consists  in  love  towards 
God  and  our  neighbor,  commences 
in  us  through  faith. 

VIII.  That  faith  in  the  matter 
of  justification  holds,  indeed,  the 
first  place,  but  that  renewal  and 
charity  also  appertain  to  our  right- 
eousness before  God,  so  that  renew- 
al and  charity,  indeed,  arc  not  the 
principal  cause  of  our  righteousness, 
but  yet  that  our  righteonsness  be- 
fore God  (if  renewal  and  charity 
be  wanting)  is  not  whole  and  per- 
fect. 

IX.  That  believers  in  Christ  are 
righteous  and  saved  before  God, 
both  thi'ongh  the  imputed  right- 
eousness of  Christ  and  through  the 
new  obedience  which  is  begun  in 
them,  or  partly,  indeed,  through  the 
imputation  of  the  righteousness  of 
Christ,  and  partly  through  the  new 
obedience  which  is  begun  in  them. 

X.  That  the  promised  grace  is     / 
appropriated  to  us  by  the  faith  of 
the  heart,  and  also  by  the  confession 

of  the  mouth,  and  moreover,  also, 
by  other  virtuous  acts. 

XI.  That  faith  does  not  justify 
without  good  works,  that  therefore 
good  works  are  necessarily  required 


THE  FORMULA  OF  CONCORD. 


121 


absque  eorum  pniesentia  liominem 
jxistificari  noii  jposse. 


Art.  ly. 

DE     BONIS     OPERIBUS. 

Status  Controversi^. 

In  doctrina  de  bonis  02)eribiis 
ducB  controversies,  in  quibusdam 
Ecclesiis  ortai  sunt. 

I.  Prinium  schisma  inter  Theo- 
logos  quosdam  factum  est,  cum 
alii  assererent,  bona  ojiera  neces- 
saria  esse  ad  saluteni,  iin])ossihile 
esse  salvari  sine  bonis  ojjeribus, 
et  neniinein  iinquam  sine  bonis 
ojperibus  salvatum  esse  :  alii  vero 
docerent,  bona  opera  ad  salutern 
esse  jperniciosa. 

II.  Alter um  schisma  inter  Theo- 
logos  nonnullos  su/per  vocabulis 
^ necessarimn''  et  ^liberuni''  ortum 
est.  Altera  enim  2)<^>"s  contendit, 
vocabulum  '■  necessarium''  non  esse 
■usurpandum  de  nova  obedientia : 
earn  enim  non  a  necessitate  qua- 
dam  et  coactione,  sed  a  sjpontaneo 
spiritu  \aiis  freiwilligen  Geiste^ 
promanare.  Altera  vero  pars 
vocabxdum  '' necessari%im^  prorsus 
retinendum  censuit :  propterea, 
quod  ilia  obedientia  non  in  no- 
stro  arbitrio  posita  et  libera  sit, 
sed  Jiomines  renatos  illud  obse- 
quiuni  debere  prcestare. 


for  righteousness,  and  that  inde- 
pendently of  their  being  present 
man  can  not  be  justified. 

Art.  IV. 

OF    GOOD    WORKS. 
Statement  of  the  Controversy. 

Respecting  the  doctrine  of  Good 
Works,  two  controversies  have 
arisen  in  certain  churches : 

I.  The  first  schism  among  certain 
theologians  arose  when  some  as- 
serted, that  good  works  are  nec- 
essary to  salvation,  and  that  it  is 
impossible  to  be  saved  without  good 
works,  and  that  no  one  was  ever 
saved  without  good  works;  while 
others  taught  that  good  works  are 
detrimental  to  salvation. 

II.  The  other  schism  has  arisen 
between  certain  divines  concerning 
the  terms  necessary  2iXidifree.  For 
the  one  part  contends  that  the  term 
necessary  should  not  be  used  con- 
cerning the  new  obedience,  for  that 
this  flows  not  from  any  necessity 
or  constraint,  but  from  a  volun- 
tary spirit.  But  the  otlier  part 
judges  that  the  term  necessary 
should  by  all  means  be  retained, 
inasmuch  as  tliis  obedience  is  not 
left  to  our  mere  will,  and  there- 
fore is  not  free,  but  that  regener- 
ate men  are  bound  to  render  such 
service. 


122 


SYMBOLA  EVANGELICA. 


Et  dum  de  commemoratis  illis 
vocabidis  disjnitatura  est,  tandem 
etiain  de  rei^psa  fait  dUcepta- 
tum.  Alii  enim  contenderunt, 
Leger.i  wpud  Clirisiianos  2>t"orsus 
noil  esse  docendam,  sed  tantuin- 
niodo  doctrina  Evangelii  homines 
ad  hona  opera  invitandos  esse : 
alii  hano  ajpinionem  imj)iigna- 
Tunt. 

Affirmativa. 

Sincera  £cclesice  doctrina  de  hac  controver- 
sia. 

lit  htt  controversies  solide  et 
dextre  exjpUcentur  atqiie  decidan- 
tur,  h(xc  nostra  fides,  doctrina  et 
confessio  est. 

T.  Quod  hona  ojpera  veramfidem 
{si  modo  ea  non  sit  mortiia,  sed 
viva  fides)  certissime  atque  indu- 
bitato  sequantur,  tanquani  fruc- 
tus  Ijome  arhoris. 

II.  Credimus  etlam,  docemiis  et 
confitemur,  quod  hona  opera  pe- 
nitus  excludenda  sint,  non  tan- 
tuni  cum  de  justifi>catione  fidei 
agitur,  sed  etiani  cum  de  salute 
nostra  aterna  disjnitatur,  sicut 
Apostolus  perspicuis  verbis  tes- 
fatur,  cum  ait  (Rom.  iv.  6) :  'Sicut 
et  David  dicit,  beatitudinem  ho- 
minis,    cui    Deus    accepto   fert 


And  out  of  this  discussion  con- 
cerning the  aforementioned  terms 
there  arose  at  lengtli  a  dispute  con- 
cerning the  material  fact.  For  sojne 
have  contended  that  the  law  ousrht 
not  to  be  taught  at  all  among  Chris- 
tians, but  that  men  should  be  in- 
vited to  good  works  by  the  doctrine 
of  the  gospel  alone.  Others  have 
impugned  this  opinion. 

Affirmative. 

The  sound  doctrine  of  the  Church  concerning 
this  controversy. 

In  order  that  these  controversies 
may  be  solidly  and  judiciously  ex- 
plained and  decided,  the  following 
is  our  faith,  doctrine,  and  confession : 

I.  That  good  works^  must  certain- 
ly and  without  all  doubt  follow  a 
true  faith  (provided  only  it  be  not 
a  dead  but  a  living  faith),  as  fruits 
of  a  good  tree. 

II.  We  believe,  also,  teach,  and 
confess  that  good  works  are  wholly 
to  be  excluded,  not  only  when  the 
righteousness  of  faith  is  treated  of, 
but  also  when  the  matter  of  our 
eternal  salvation  is  discussed,  as  the 
apostle  bears  witness  in  clear  words, 
when  lie  says  (Rom.  iv.  6):  'Even 
as  also  David  describeth  the  bless- 
edness of  the  man  to  whom  God  im- 


'  'Good  works  do  spring  out  necessarily  oi'a  true  and  lively  faith;  insomuch  that  by  them 
a  lively  faith  may  be  as  evidently  known  as  a  tree  discerned  by  the  fruit.' — XII.  Article  of 
the  Church  of  England. 


THE  FORMULA  OF  CONCORD. 


123 


justitiam  sine  ojperihus.  JBeati, ! 
quorum  remissce  sunt  iniquitates, 
et  quorum  tecta  sunt  ^eccata. 
Beatus  vir,  cici  no7i  wiputavlt 
Dominus  jpeccatum,  etc.  Et  alibi 
(Epli.  ii.  8  sq.) :  "'  Gratia,^  inquit, 
^  estis  salvati,  j)^^'  fid^m.,  et  hoc 
lion  ex  vohis,  Dei  enini  donvm 
est,  non  ex  ojyerihus,  ne  quis  glo- 
rietur^ 

III.  Credimus,  docemus  et  con- 
fitemxi.r,  omnes  quidem  homines, 
p7'ceci2)ue  vero  eos,  qui  jper  Spi- 
ritum  Sanctum  regeneratl  sunt 
et  renovati,  ad  hona  opera  fa- 
cienda  dehitores  esse. 

lY.  Et  in  hac  sententia  vocalida 
ilia  ^  necessarium^  '■debere^  ^ojpor- 
tere^  Y'nbthig^  '' sollen^  und  ' inils- 
sen^]  recte  usurpantur,  etiam  de 
renatis  hominihus,  et  cum  forma 
sanorum  verhorum  non  pugnant. 

V.  Sed  tamen  per  voccd)ula 
'■  necessitas^  hiecessarvum^  quando 
videlicet  de  renatis  est  sermo, 
non  intelligenda  est  coactio,  sed 
tantuni  dehita  ilia  ohedientia, 
quam  vere  credentes,  quatenus 
renati  sunt,  non  ex  coactiotie, 
aut  compidsu  legis,  sed  lihero 
et  spontaneo  spiritu  prcestant, 
quandoquidem  non  amplius  sid> 
lege  sunt,  sed  sub  gratia  (Rom. 
vi.  14 ;  vii.  6 ;  viii.  14). 

VI.  Credimus  igitur,  docemus 
et  confitemur,  cum  dicitur,  rena- 


piitetli  righteousness  without  works, 
saying,  Blessed  are  they  wliose  in- 
iquities are  forgiven,  and  whose  sins 
are  covered.  Blessed  is  the  man  to 
whom  the  Lord  hath  not  imputed 
sin.'  And  elsewhere  (Eph.  ii.  8  sq.) : 
'  By  grace,'  saith  he, '  are  ye  saved 
through  faith ;  and  that  not  of  your- 
selves, for  it  is  the  gift  of  God — not 
of  works,  lest  any  man  should  boast.' 

III.  We  believe,  teach,  and  con- 
fess that  all  men,  indeed,  but 
chiefly  those  who  through  the 
Holy  Spirit  are  regenerated  and 
renewed,  are  debtors  to  do  good 
works. 

lY.  And  in  this  decision  those 
words — '  necessary,' '  ought,'  '  it  be- 
hooves'— are  rightly  used  even  of 
regenerate  men,  and  are  not  in- 
consistent with  the  form  of  sound 
words. 

Y.  But,  nevertheless,  by  the  terms 
necessity,  necessary,  when  we  speak 
of  the  regenerate,  we  are  not  to 
understand  j3onstraint,  but  only 
that  bounden  obedience  which  true_ 
believers,  so  far  as  they  are  regen- 
erate, render,  not  of  constraint  or 
compulsion  of  the  law,  but  of  a 
free  and  spontaneous  spirit:  inas- 
much as  they  are  no  longer  under 
the  law,  but  under  grace  (Rom.  vi. 
14 ;  vii.  6  ;  viii.  14). 

YI.  We  believe,  therefore,  teacli, 
and  confess  that  when  it  is  said 


124 


SYMBOLA  EVANGELICA. 


tos  hene  operari  lihero  et  sj)on- 
taneo  sjnritu,  id  non  ita  acci- 
j^iendum  esse^  quod  in  Jwviinis 
renati  avh'drio  relictum  sit,  hene 
aut  male  agere,  quando  ipsi  vi- 
sum fuerit,  ut  nihilominus  ta- 
men  fidem  o'etineat,  etiamsi  in 
j)eccatis  ex  j^'^'oposHo  jperseveret. 

VII.  Hoc  tamen  non  aliter, 
quarii  de  sjnrita  hominis  jam 
liberato  intelligendum  est,  sicut 
hanc  rem  ijpse  Christ  us,  ejusque 
Apostoli  declarant  (Kom.  viii. 
15) :  quod  videlicet  spirit  us  ho- 
minis liheratus  hene  ojjeretur, 
non  formidine  jya?;j(:e,  ut  ser- 
vus,  sed  justitice  amore,  qualem 
ohedientiam  filii  prmstarc  so- 
lent. 

VIII.  Hanc  vero  libertatem  spi- 
ritus  in  electis  Dei  filiis  non 
perfectam,  sed  midtiplici  infir- 
mitate  adhuc  gravatam  agnosci- 
mus,  quemadmodmn  D.  Paulus 
super  ea  re  de  sua  ipsius  per- 
sona   conqueritur    (Jlorn.    vii.   14 

,sqq. ;  Gal.  v.  17). 

IX.  Illam  tamen  infirmitatem 
Dominus  electis  suis  non  imp>u- 
tat,  idque  prop)ter  Mediatorem 
Christum.  Sic  enim  scriptuni 
est  (Rom.  viii.  1) :  ^ Nihil  jam 
daninationis  est  his,  qui  in  Chri- 
sto  Jesu  sunt.^ 

X.  Credimxis  prceterea,  doce- 
mus  et  confitemur,  fidem  et  salu- 


tliat  the  regenerate  do  good  works 
of  a  free  and  spontaneous  spiiit, 
tliis  is  not  to  be  so  understood  as 
that  it  is  left  to  the  regenerate  man's 
option  to  do  well  or  ill  whenever 
it  may  seem  good  to  him,  so  that*  , 
he  retains  faith,  even  though  of  set^ 
purpose  he  persevere  in  sins.      \  / 

VII.  That  this,nevertheless,is  not 
to  be  understood  except  of  the  spirit 
of  man  when  set  free,  even  as  Christ 
himself  and  his  apostles  set  forth 
this  matter,  to  wit:  that  the  liber- 
ated spirit  of  man  does  good  works, 
not,  as  a  slave,  from  fear  of  punish- 
ment, but  from  love  of  righteous- 
ness, such  as  is  the  obedience  which 
children  are  wont  to  render  (Rom. 
viii.  15). 

VIII.  But  we  acknowledge  lliat 
this  liberty  of  spirit  in  the  elect 
children  of  God  is  not  perfect, 
but  is  as  yet  weighed  down  witli 
manifold  infirmity,  as  St.  Paul  la- 
ments concerning  liimself  about 
this  matter  (Rom.  vii.  14-25 ;  Gal. 
V.  17). 

IX.  This  infirmity,  nevertheless, 
the  Lord,  for  the  sake  of  Christ 
the  Mediator,  does  not  impute  to 
his  elect.  For  so  it  is  written 
(Rom.  viii.  1) :  '  There  is  therefore 
now  no  condemnation  to  them 
which  are  in  Christ  Jesus.' 

X.  We  believe,  moreover,  teach, 
and  confess  that  faith  and  salvation 


TPIE  FORMULA  OF  CONCORD. 


125 


tern  in  oiohis  conservari,  aid  re- 
imeH,  non  jpcr  ojoera,  sed  tantum 
jper  Sjnritum  Dei,  et  jyc?;'  fidem 
{qua  scilicet  salus  custoditu)-), 
bona  auteni  ojyera  testhnonia 
esse,  quod  Spiritus  Sanctus  jpraa- 
sens  sit,  atque  in  nobis  habitet. 

Negativa. 
Falsa  doctrina,  superiori  rejnignans. 

I.  liejicimus  igituv  et  damna- 
inus  sidjsequentes  jf?A/'a5e5,  cum 
docetur :  bona  ojjera  necessaria 
esse  ad  salutem ,'  neininem  un- 
quavi  sine  bonis  oj)eribus  salva- 
tum ;  iinj)ossibile  esse  sine  bonis 
operibus  salvari} 

II.  Iiepudiamus  et  damnamus 
nudavi  hanc,  offendiculi  jplenam, 
et  Christianm  discij^lima  perni- 
ciosam  jphrasin  :  bona  ojpera  nox- 
ia  esse  ad  salutern? 

His  enim  postreinis  temjpori- 
bus  non  minus  necessarium  est, 
tit  homines  ad  recte  et  jpie  Vi- 
vendi rationem  bonaque  opera  in- 
vitentur  atque  moneantur,  quam 
Qiecessarium  sit,  ut  ad  declaran- 
dam  fidem  atque  gvatitudinem 
suam  erga  Deum  in  bonis  qperi- 
bus  sese  exerceant :  quam  neces- 
sarium est,  cavere,  ne  bona  opera 
negotio  justificationis  admiscean- 
tur.  Non  minus  enim  homines 
Epicurea    jpersuasione    de    fide, 


are  preserved  or  retained  in  ns  not 
by  works,  bnt  only  by  tlie  spirit 
of  God  and  by  faith  (by  which, 
namely,  salvation  is  gnarded),  and 
that  good  works  are  a  testimony 
that  the  Holy  Spirit  is  present  and 
dwells  in  us. 

Negative. 

False  doctrine  opposed  to  that  above  stated. 

I.  We  reject,  therefore,  and  con- 
demn the  following  phrases,  when 
it  is  taught :  That  good  works  are 
necessary  to  salvation  ;  that  no  one 
has  ever  been  saved  without  good 
works ;  that  it  is  impossible  to  be 
saved  without  good  works. 

II.  We  repudiate  and  condemn 
this  bald  phrase,  full  of  offense 
and  pernicious  to  Christian  disci- 
pline :  That  good  ^\■orks  are  detri- 
mental to  salvation. 

For  in  these  last  times  it  is  not 
less  necessary  that  men  should  be 
admonished  to  a  right  and  pious 
manner  of  living  and  to  good  works, 
and  reminded  how  necessary  it  is 
that  they  should  exercise  themselves 
to  declare  and  set  forth  their  faith 
and  gratitude  towards  God  by  good 
works,  than  it  is  necessary  to  beware 
lest  good  works  be  mingled  in  -the 
matter  of  justification.  For  men 
may  incur  damnation  no  less  by 
an  Epicurean  persuasion  concern- 


'  Against  Major. 


Against  Amsdorf. 


126 


SYMBOLA  EVANGELICA. 


qumn  Pharisaica  et  Pajnsiica 
fiducia  in  propria  opera  ct  merita 
damnaiionem  incurrere  possunt. 
III.  Prciiterea  rep)rohainu8  atque 
damnamus  dogma  illud,  quod 
fides  in.  Christum  non  amitta- 
Uir^  et  Sjjiritus  Sanctus  nihi- 
lominus  in  hotnine  Juibitet,  eti- 
amsi  sciens  volensqiie  peccet ;  et 
quod  sancti  atque  electi  [die  Hei- 
ligen  und  Auserwdldteri]  Spiri- 
tum  Sanctum  retineant,  tametsi 
in  adulter ium ,  aut  in  alia  scelera 
prokibantur,et  in  iis  perseverent. 

Art.  y. 

DE   LEGE    ET   EYANGELIO. 
Status  Controveksi^. 

Qucesitum  fuit :  an  Evange- 
lium  proprie  sit  tantummodo 
concio  de  gratia  Dei,  quae  remis- 
sionem  jx^ccatorum  noMs  annun- 
ciet :  an  vero  etiam  sit  concio 
pcenitentice,  arguens  peccatum  in- 
crediditatis,  quippe  quce  non  per 
Legem,  sed  per  Evangelion  dun- 
taxat  arguatur. 

Affirmativa. 

Slncera   doctrina,  cum  norma  verhi  Dei  con- 
gruens. 

I.  Credimus,  docemus  et  confite- 
tnur,  discrimen  Legis  et  Evange- 
lii,  tit  clarissimum  quoddam  lu- 
men \ein  hesonder  herrlich  Liclit\ 


iiig  faitli  than  by  a  Pharisaic  and 
Papistic  confidence  in  their  own 
works  and  merits. 

III.  Moreover,  we  repndiate  and 
condemn  that  dogma  that  faith  in 
Christ  is  not  lost,  and  that  the  Holy 
Spirit,  even  though  a  man  sin  wit- 
tingly and  willingly,  nevertheless 
dwells  in  him;  and  that  the  lioly 
and  elect  retain  the  Holy  Spirit, 
even  though  thev  fall  into  adul- 
tery  or  other  crimes,  and  persevere 
in  the  same. 


Aet.  Y. 

of  the  law  and  the  gospel. 

Statement  of  the  Contkoversy, 

It  has  been  inquired:  Whether 
the  gospel  is  properly  only  a  preach- 
ing of  the  grace  of  God,  which 
announces  to  us  the  remission  of 
sins,  or  whether  it  is  also  a  preach- 
ing of  repentance,  rebuking  the 
sin  of  unbelief,  as  one  which  is 
not  rebuked  by  the  Law,  but  only 
by  the  Gospel. 

Affirmative. 

Sound  doctrine  agreeing  with  the  ride  of  the 
Word  of  Cod. 

I.  We  believe,  teach,  and  confess 
that  the  distinction  of  the  Law  and 
of  the  Gospel,  as  a  most  excellently 
clear  light,  is  to  be  retained  with 


THE  FORMULA  OF  CONCOKD. 


127 


singulaTi  diligeniia  in  Ecclesia 
Dei  retinendum  esse,  ut  verbuni 
Dei,juxta  admonitionem  D.Pau- 
li,  recte  secari  qiieat. 

II.  Oredimus,  docemus  et  con- 
Jiteiniir,  Legem  esse  jyrojprie  doc- 
trinam  divinitus  revelatam,  qua' 
doceat,  quid  justum  Deoque  gra- 
tum  sit,'  qucB  etiam,  quicqiiid 
jpeccatum  est,  et  voluntati  divince 
adversatur,  redarg uat. 

III.  Quare,  quicquid  extat  in 
sacris  Uteris,  quod  j!)<?t?mzfa  ar- 
guit,  id  revera  ad  Legis  concio- 
nem  '^ertinet. 

lY.  Evangelion  vero  jiroprie 
doctrinam  esse  cc7iseinus,  quce 
doceat,  quid  homo  credere  deheat, 
qui  Legi  Dei  non  satif^fecit,  et 
idcirco  _^)(7?*  eandein  dcannatur  : 
videlicet,  quod  ilium  credere  o])or- 
teat,  Jesiun  Christum  omnia  jyec- 
cata  exjriusse,  atque  j)ro  iis  sa- 
tisfecisse,  et  retnissionem  joecca- 
torum,  justitiam  coram  Deo  con- 
sistcntem  et  vitavi  <xternam,,  nuUo 
interveniente  j)eccatoris  illius  me- 
rito,  imj^etrasse. 

Y.  Cam  autem  vocahulum 
^EvangeliV  non  semper  in  una 
eademque  significatione  in  Sacra 
Scrijpt'ura  usurjoetur,  unde  et  dis- 
sensio  ilia  jprimum  orta  est :  cre- 
dimus,  docem,us  et  confitemur,  si 
vocahidum  '■  ErangeliV  de  tota 
Christi  doctrina  accijnatur,  quarn 


special  diligence  in  the  Church  of 
God,  in  order  that  the  Word  of  God, 
agreeably  to  the  admonition  of  St. 
Panl,  may  he  rightly  divided. 

II,  AYe  believe,  teach,  and  con- 
fess that  the  Law  is  properly  a 
doctrine  divinely  revealed,  which 
teaches  what  is  just  and  acceptable 
to  God,  and  which  also  denounces 
whatever  is  sinful  and  opposite  to 
the  divine  will. 

III.  Wherefore,  whatever  is  found 
in  tlie  Holy  Scriptures  which  con- 
victs of  sins,  tliat  properly  belongs 
to  the  preaching  of  the  Law. 

I Y.  The  Gospel,  on  the  other  hand, 
we  judge  to  be  properly  the  doctrine 
wliich  teaches  what  a  man  ought  to 
believe  wlio  lias  not  satisfied  the 
law  of  God,  and  therefore  is  con- 
demned by  the  same,  to  wit :  that  it 
behooves  him  to  believe  that  Jesus 
Christ  has  expiated  all  his  sins,  and 
made  satisfaction  for  them,  and  has 
obtained  remission  of  sins,  right- 
eousness which  avails  before  God, 
and  eternal  life  without  tlie  inter- 
vention of  any  merit  of  the  sinner. 

Y.  But  inasmuch  as  the  word 
Gosj)el  is  not  always  used  in  Holy 
Scripture  in  one  and  the  same  sig- 
nification, whence  also  that  dissen- 
sion first  arose,  we  believe,  teach, 
and  confess  tliat  if  the  term  Gospel 
is  understood  of  the  whole  doctrine 
of  Christ,  which  he  set  forth  in  his 


128 


SYMBOLA  EVANGELICA. 


ij^se  i)i  Ifinisteno  suo  {qucmad- 
modum  et  ejus  AposfoU)  prqfes- 
sus  est  {in  qua  sigwificatione 
Mark  i.  15  et  Acts  xx.  21  vox 
ilia  usurjpatiii'),  rede  dici  et  do- 
ceri,  Evangeliuvi  esse  concionem 
de  poenitentia  et  remissione  jpec- 
catorum. 

VI.  Quando  vero  Lex  et  Evan- 
gelion^  sicut  et  ijpse  3£oises,  tit 
Doctor  Legis,  et  Christus,  ut 
Doctor  Evangelii.  inter  se  confe- 
Tuntur :  o-edimus,  docemus  et 
conjitemur,  quod  Evamgelion  non 
sit  concio  j>a'nitentice,  arguens 
])eccata  :  .sed  quod  ^yroprie  nihil 
aliud  sit,  quam  laetissimum. 
quoddaia  nunciwn,  et  concio  ple- 
na consolationis,  non  arguens  aut 
terrens,  quandoquidem  conscien- 
tias  contra  terrores  Legis  sola- 
tur,  easque  in  meritiim  solius 
Christi  resjpicere  julef,  et  did- 
cissima  p?'cedicatio}ie,  de  gratia 
et  favore  Dei,  ])er  merituin  Chri- 
sti impetrato,  riirsus  erigit. 

VII.  Quod  vero  ad  revelatio- 
nem  peccati  attinef,  sic  sese  res 
hdbent.  Yelum  illud  Moisis  om- 
nium hominum  ocidis  est  ohduc- 
tuin,  quam  diu  solani  Legis  con- 
cioiiem,  nihil  autem  de  Christo 
audiunt.  Ltaque  p>^^cata  sua  ex 
Lege  non  vere  agnoscunt :  sed 
aut  hijpocritce  fiunt,  qui  justitice 
propria  opinione  turgent,  quotes 


miuistrj,  as  did  also  liis  apostles 
after  him  (in  ^vhicll  signification 
the  word  is  used  in  Mark  i.  15 
and  Acts  XX.  21),  it  is  rightly  said 
and  taught  that  the  Gospel  is  a 
preaching  of  repentance  and  re- 
mission of  sins. 

VI.  But  when  the  Law  and  the 
Gospel  are  conipai'od  together,  as 
well  as  Moses  himself,  the  teacher 
of  the  Law,  and  Christ  the  teacher 
of  the  Gospel,  we  believe,  teach, 
and  confess  that  the  Gospel  is  not  a 
preaching  of  repentance,  convicting 
of  sins,  hut  that  it  is  properly  noth- 
ing else  than  a  certain  most  joyful 
message  and  preaching  full  of  con- 
solation, not  convicting  or  terrify- 
ing, inasmuch  as  it  comforts  the  con- 
science against  the  terrors  of  the 
Law,  and  bids  it  look  at  the  merit 
of  Christ  alone,  and  by  a  most  sweet 
preaching  of  the  grace  and  favor  of 
God,  obtained  through  Christ,  lifts 
it  up  again. 

VII.  But  as  respects  the  revela- 
tion of  sin,  the  matter  stands  thus: 
That  veil  of  Moses  is  drawn  over  all 
men's  eyes,  so  long  as  they  hear  only 
the  preaching  of  the  Law,  and  hear 
nothing  of  Christ.  Therefore  they 
do  not,  by  the  Law,  truly  come  to 
know  their  sins,  but  either  become 
hypocrites,  swelling  with  an  opinion 
of  their  own  righteousness,  as  were 


THE  FORMULA  OF  CONCORD. 


129 


olini  erant  Phariscei,  aut  in  jpec- 
catis  su'is  desjjerant,  quod  Judas 
iwoditor  ille  fecit.  Earn  ob  cau- 
sam  Christus  sumsit  sibl  Legem 
explicandam  s^iritualiter  (Matt. 
V.  21  sqq. ;  Kom.  vii.  11),  et  Jioc 
modo  ira  Dei  de  ccelo  revelatur 
super  omnes  peccatores  (Rom.  i. 
IS),  ^it,  vera  Legis  sententia  in- 
tellecta^  animadvertatur,  quanta 
sit  ilia  ira.  Et  sic  demum  pec- 
catores  ad  Legem  remissi  vere 
ct  recte  ])eccata  sua  agnoscunt. 
Talem  vero  jpeccatorwrn,  agnitio- 
■nem  solus  Jfoises  mmquam  ex 
ij)sis  extorquere  jpotuisset. 

Etsi  igitur  concio  ilia  de  pas- 
sione  et  7norte  Christi  Filii  Dei, 
severitatis  et  terroris  plena  est, 
quce  iram  Dei  adversus  peccata 
ostendit,  unde  demum  liomines 
ad  Legem  Dei  projpius  adducun- 
twr,postq%iam.  velum  illud  Moisis 
ahlatum  est,  ut  tandem  exacte 
agnoscant,  quanta  videlicet  Do- 
minus  in  Jjcge  sua  a  nobis  exi- 
gat,  quorum  nihil  nos  p>'>'(^stare 
jjossumus,  ita,  ut  universam  no- 
strani  justitiam  in  solo  Christo 
queer  ere  ojyorteat : 

VIII.  Tamen,  quam  din  nobis 
Christi  ijassio  et  mors  iram  Dei 
ob  oculos  ponunt,  et  hominem 
perterrefaciunt,  tain  diu  no?i 
sunt   prop)rie    concio    Evangelii, 


aforetime  the  Pharisees,  or  grow 
desperate  in  their  sins,  as  did  the 
traitor  Judas.  On  this  account 
Christ  took  upon  him  to  explain  the 
Law  spiritually  (Matt.  v.  21  sf[f]. ; 
Rom.  vii.  14),  and  in  this  manner 
is  the  wrath  of  God  revealed  from 
heaven  against  all  sinners  (Rom.  i. 
IS),  in  order  that,  by  perceiving  the 
true  meaning  of  the  Law,  it  may  be 
understood  how  great  is  that  wrath. 
And  thus  at  length  sinners,  being 
remanded  to  the  Law,  truly  and 
rightly  come  to  know  their  own  sins. 
But  such  an  acknowledgment  of 
sins  Moses  alone  could  ncNer  have 
extorted  from  them. 

Although,  therefore,  this  preach- 
ing of  the  passion  and  death  of 
Christ,  the  Son  of  God,  is  full  of 
severity  and  terror,  inasmuch  as  it 
sets  forth  the  anger  of  God  against 
sin,  from  whence  men  at  length  are 
brought  nearer  to  the  Law  of  God, 
after  that  veil  of  Moses  is  taken 
away,  that  at  length  they  may  ex- 
actly perceive  how  great  things  God 
exacts  from  us  in  his  Law,  none  of 
which  we  are  able  to  perform,  so 
that  it  behooves  us  to  seek  the  whole 
of  our  righteousness  in  Christ  alone : 

YIIL  Nevertheless,  so  long  as  the 
passion  and  death  of  Christ  place 
before  the  eyes  the  wrath  of  God 
and  terrify  man,  so  long  they  are 
not  properly  the  pi-caching  of  the 


130 


SYMBOLA  EVANGELICA. 


sed  Legis  et  Moists  doctrina,  et 
sunt  alienum  ojjus  CJiristi,  per 
quod  accedit  ad  jpropriuin  suuin 
officium,  quod  est,  2)''''^^dicare  de 
gratia  Dei,  consolari  et  vivifi- 
care.  Ilaic  propria  sunt  praidi- 
cationis  Evangelicce. 


Nkgativa. 
Contraria  et  falsa  doctrina,  quce  rejtcitttr. 

Mejicimus  igitiir,  ut  falsuin  et 
periculosum  dogma,  cum  asseri- 
tur :  quod  Evangelion  proprie 
sit  concio  po3)iitenticp,  arguens, 
accusans  et  damnans  p>eccata, 
quodque  nan  sit  tantummodo 
concio  de  gratia  Dei.  Hac  enim 
rations  Evangelion  rursus  in 
Legem  transformatur,  Qneritum 
Christi,  et  sacrce  literoB  obscuran- 
tur,  piis  mentihus  vera  et  solida 
consolatio  eripitur,  et  Pontificiis 
errorihus  et  superstitionibus  fores 
aperiuntur. 

Art.  VI. 

DE    TERTIO    USU    LEGIS. 
Status  Controversi/t:. 

Cum  constet,  Legem  Dei  prop- 
ter tres  causas  hominibus  datain 
esse,  J9r/m(?,  ut  externa  quadatn 
disciplina  conservetur,  et  feri  at- 
que  intractabiles  homines  quasi 
rej>agulis   quibusdam  coarceantur. 


Gospel,  but  the  teaching  of  the  Law 
and  Moses,  and  are  Christ's  strange 
work,  through  which  he  proceeds  to 
his  proper  office,  which  is  to  declare 
the  grace  of  God,  to  console  and 
vivify.  These  things  are  the  pe- 
culiar function  of  the  evangelical 
preaching. 

Negative. 
Contrary  and  false  doctrine,  which  is  rejected. 

We  reject,  therefore,  as  a  false 
and  perilous  dogma,  the  assertion 
that  the  Gospel  is  properly  a  preach- 
ing of  repentance,  rebuking,  accus- 
ing, and  condemning  sins,  and  that 
it  is  not  solely  a  preaching  of  the 
grace  of  God.  For  in  this  way  the 
Gospel  is  transformed  again  into 
Law,  the  merit  of  Christ  and  the 
Holy  Scriptures  are  obscured,  a 
true  and  solid  consolation  is  wrest- 
ed away  from  godly  souls,  and  the 
way  is  opened  to  the  papal  errors 
and  superstitions. 

Art.  VL 
of  the  third  l'se  of  the  law. 

Statement  of  the  Controversy. 

Since  it  is  established  that  the 
Law  of  God  was  given  to  men  for 
three  causes:  first,  that  a  certain 
external  discipline  might  be  pre- 
served, and  wild  and  intractable 
men  might  be  restrained,  as  it  wci-e, 


THE  FORMULA  OF  CONCORD. 


181 


secundo,  ut  ^je>'  Legem   homines  by  certain  barriers;  secondly,  that 


ad  agnitionem  suorum  peccato- 
rum  adducantur,  tertio,  tit  ho- 
mines jam  renati,  quibus  tamen 
omnihus  midtutn  adhuc  carnis 
adhan'et,  cam  ipsam  oh  causam 
certani  aliqimm  regulam  habeant, 
ad  quam  totam  sitam  vitam  for- 
77iare  j>ossi?ii  et  debeant,  etc.,  orta 
est  inter  jpaucos  quosdam  Theo- 
logos  controversia,  super  iertio 
usu  Leg  is  :  videlicet,  an  Lex 
etiam  renatis  incidcanda,  et  ejus 
ohservatio  apud  eos  urgenda  sit, 
an  non.  Alii  urgendani  Legem 
censuerunt :  alii  negarimt. 


Affirmativa. 

Sincera  et  pia  doctrina  de  hac  controversia. 

I.  Credimus,  doceniiis  et  confite- 
mur,  etsi  vere  in  Christum  cre- 
dentes,  et  sincere  adDeum  conversi, 
a  maledictione  et  coactione  Legis 
per  Christum  liberati  sunt  [ge- 
freiet  und  ledig  gemachf],  quod  ii 
tamen  propter ea  non  sint  absque 
Lege,  quippe  quos  Filius  Dei  earn 
ob  causam  redemit,  ut  Legem  Dei 
diu  7ioctuque  meditentur,  atque  in 
ejus  observatione  sese  assidue  exer- 
ceant  (Psa.  i.  2 ;  cxix.  1).  Etenim 
ne  primi  quidem  nostri  p)arentes, 
etiam  ante  lapsum,  prors}(s  sine 
Lege  vixerunt,  quai  certe  cordlbus 


by  the  Law  men  might  be  brought 
to  an  acknowledgment  of  their 
sins;  thirdly,  that  regenerate  men, 
to  all  of  whom,  nevertheless,  mncli 
of  the  flesh  still  cleaves,  for  that 
very  reason  may  have  some  certain 
rule  after  which  they  may  and  onglit 
to  shape  their  life,  etc.,  a  contro- 
versy has  arisen  among  some  few 
theologians  concerning  the  third 
use  of  the  Law,  to  wit :  whether  the 
Law  is  to  be  inculcated  upon  the  re- 
generate also,  and  its  observation 
urged  upon  them  or  not?  Some 
have  judged  that  the  Law  should 
be  urged,  others  have  denied  it. 

Affikmative. 

TIte  souna  and  godly  doctrine  concerning  this 
controversy . 

L  We  believe,  teach,  and  confess 
that  although  they  who  truly  belie\e 
in  Christ,  and  are  sincerely  convert- 
ed to  God,  are  through  Christ  set 
free  from  the  curse  and  constraint 
of  the  Law,  they  are  not,  neverthe- 
less, on  that  account  without  Law, 
inasmuch  as  the  Son  of  God  re- 
deemed them  for  the  very  reason 
that  they  might  meditate  on  the 
Law  of  God  day  and  night,  and 
continually  exercise  themselves  in 
the  keeping  thereof  (Psa.  i.  2 ; 
cxix.  1  sqq.).  For  not  even  our  first 
parents,  even  before  the  fall,  lived 


132 


SYMBOLA  EVANGELICA. 


i/psoru7)i  turn  inscrijyfa  eraf,  quia 
Domi?ins  cos  ad  imaginem  suam 
creavcrat  (Gen.  i.  26  sqq.;  ii.  16 
sqq. ;  iii.  3). 

II.  Credwius,  docemus  ct  con- 
Jitemur^  concionem  Legis  non 
modo  ajmd  eos,  qui  fid.ein  hi 
Chrhtiim  non  hahent,  et  jt^o^m- 
tentiam  nondam  agunt,  sed  etiam 


wholly  without  Law,  which  was  cer- 
tainly at  that  time  graven  on  their 
hearts,  because  tlie  Lord  had  created 
them  after  his  own  image  (Gen.  i. 
26  sq. ;  ii.  16  sqq. ;  iii.  3). 

II.  We  believe,  teach,  and  con- 
fess that  the  preaching  of  the  Law 
should  be  urged  not  only  upon  those 
who  have  not  faith  in  Chi'ist,  and 
do  not  yet  repent,  but  also  upon 


apitd  eos,  qui  vere  in  Christum  those  who  truly  believe  in  Christ, 
credunt,  vere  ad  Deum  coiiversi  are  truly  converted  to  God,  and 
et  renati,  et  jpep  fidem  justijicati  \  regenerated  and  are    justified  by 


sunt,  sedulo  urgendam  esse. 
III.  Etsi   enim  renati,  et  sjpi- 


faith. 

III.  For,  although  they  are   re- 


riiu  mentis  sucb  renovati  sunt : '  generate  and  renewed  in  the  spirit 
tainen  regeneratio  ilia  et  renova-'oi  tlieir  mind,  yet  this  regenera- 
iio,  in  hac  vita  non  est  omnibus  i\o\\  and  renewal  is  in  this  life 
numeris  dbsoluta,  sed  duntaxat  l^iot  absolutely  complete,  but  only 
iiichoata.  Et  credentes  illi,  sjyiri-  begun.  And  they  that  believe  ac- 
tu  mentis  suce  jyerjjetuo  luctan-  cording  to  the  spirit  of  their  mind 
tur  cum  came,  hoc  est,  cum  cor-  have  perpetually  to  struggle  with 
ru])ta  natura,  quoi  in  nobis  ad  their  flesh,  that  is,  Avith  corrupt  nat- 
mortein  usque  hccret  (Gal.  v.  17;  ure,  which  inheres  in  us  even  till 
Rom.  vii.  21, 23).  Etj)rojjter  vete-  \  death  (Gal.  v.  17 :  Rom.  vii.  21, 23). 
rem  Adamum,  qui  adhuc  in  ho-  And  on  account  of  the  old  Adam, 
minis  intellectu,  voluntate,  et  in  which  still  remains  fixed  in  the  in- 
omnihus  virihus  ejus  iniixus  re- ,  tellect  and  will  of  man  and  in  all  his 
sidet,  02)us  est,  ut  homini  Lex  po\vers,  there  is  need  that  the  law 
Dei  scmjper  prcduceat,  ne  quid  of  God  should  always  shine  before 
privafce  devotionis  offectu  in  ne-  man-,  that  he  may  not  frame  any 
gotio  religionis  confingat,  et  c?<Z-  thing  in  matter  of  religion  under  an 
tus  divines  verho  Dei  non  insti-  impulse  of  self-devised  devotion, and 
tutos  eligat.  Item,  ne  vetus  Adam '  may  not  choose  out  ways  of  honor- 
jjro  suo  i7igenio  agat,  sed  potius  ing  God  not  instituted  by  the  "Word 
contra     suam     voluntatem,     non  of  God.     Also,  lest  the  old  Adam 


THE  FORMULA  OF  CONCORD. 


133 


■niudo  admonitionibus  et  minis 
Legis,  veru7ii  etiam  jpmiiis  et  pla- 
(j'is  coerceatur,  ut  Sjoiritui  obse- 
quatur,  sequG  ipsi  captivum  tra- 
dat  (1  Cor.  ix.  27 ;  Kom.  vi.  12 ; 
Gal.  vi,  14 ;  Psa.  cxix.  1  sqq. ;  Heb. 
xii.  1 ;  xiii.  21). 


IV.  Jam  quod  ad  dlscrimen 
operum  Legis  et  fructuum  Spi- 
rit ics  attinet,  credimus,  doceiniis 
et  confiteimir,  quod  opera  ilia., 
quce  secundum  prwscrij)turii  Le- 
gis fiunt,  eatenus  opera  Legis 
sint  et  c(ppellentur,  quatenus  ea 
solummodo  urgendo,  et  minis 
pmnarum  atque  irm  divince,  cd) 
honiine  extorquentur. 

Y.  Fructus  vero  Spiritus  sunt 
opera,  ilia,  quce  Spiritus  Dei,  in 
eredentibus  hahitans,  per  homi- 
nes renatos  operatur,  et  quce  a 
eredentibus  fiunt,  quatenus  re- 
nati  sunt,  ita  quidem  sponte 
ac  libere,  quasi  indium  prce- 
ceptum  unquam  accepissent,  nul- 
las  minas  audivissent,  nidlam- 
que  remunerationem  expectarent. 
Et  hoc  modo  filii  Dei  in  Lege 
vivunt,  et  secundttm  normarn 
Legis  divince  vitam  suam  insti- 
tuunt ;    hanc    vivendi    rationem 


should  act  according  to  his  own 
bent,  but  that  he  may  the  rather  be 
constrained  against  his  own  will, 
not  only  by  the  admonitions  and 
threats  of  tlie  Law,  but  also  by  pun- 
ishments and  plagues,  in  order  that 
he  may  give  obedience  to  the  Spirit, 
and  render  himself  up  captive  to 
the  same  (1  Cor.  ix.  27 ;  Rom.  vi.  12 ; 
Gal.  vi,  14 ;  Psalm  cxix.  1  sqq.  ; 
Heb.  xii.  1 ;  xiii.  21). 

IV.  As  respects  now  the  distinc- 
tion between  the  works  of  the  Law 
and  the  fruits  of  the  Spirit,  we  be- 
lieve, teach,  and  confess  that  those 
works,  which  are  done  according  to 
the  commandment  of  the  Law,  are 
and  are  called  works  of  the  Law  so 
far  as  they  are  extorted  from  man 
only  by  sharp  urgency,  and  by  the 
threats  of  punishment  and  of  the 
divine  ■wrath, 

V.  But  the  fruits  of  the  Spirit 
are  those  w^orks  which  the  Spirit 
of  God,  dwelling  in  believers,  ef- 
fects through  regenerate  men,  and 
which  are  done  by  believers  so  far 
as  they  are  regenerate,  and  there- 
fore freely  and  spontaneously,  as  if 
they  had  never  received  any  pre- 
cept, had  never  heard  any  threats, 
and  expected  no  remuneration. 
And  in  this  way  do  the  children  of 
God  live  in  the  Law,  and  fashion 
their  life  according  to  the  rule  of 
the  divine  Law,  which  way  of  living 


134 


SYxMBOLA  EVANGELICA. 


D.  Paulus  vocare  solet  in  suis 
Ejnstolis  Legem  Christl  et  Le- 
gem mentis  (Rom.  vii,  25  ;  viii,  2, 
7 ;  Gal.  vi.  2). 

YI.  Ad  liunc  niodum  una  ea- 
demqxie  Lex  est  mcmetque,  im- 
mota  videlicet  Dei  voluntas,  sive 
poenitentihus  sive  im])€enitenti- 
huSy  renatis  aut  non  renatis  ])ro- 
jponatur.  Discrimen  autem,  quo 
ad  oh^dientiam,  duntaxat  in  lio- 
minihus  est :  quorum  alii  non 
renatl  Legi  ol>edientiain  qucdem- 
cunque  a  Lege  requisitam  jprcti- 
stant,  sed  coacti  et  inviti  id 
faciunt  {sicut  etiam  re?iati  fa- 
clunt,  quatenus  adhiic  carnales 
sunt):  eredentes  vero  in  Chri- 
stum, quatenus  renati  sunt,  abs- 
que coactionc,  lihero  et  spontaneo 
sjpiritu,  talem  ohedlentiam  prm- 
stant,  qualem  alias  nvlloi  quan- 
tumvis  severissima'  Legis  commi- 
nattones  extorquere  2>ossent. 

Negativa. 

Falscv  doctrincv  rejectio. 

Ltejpudlamus  itaque  ut  j)erni- 
ciosum  et  falsum  dogma,  quod 
Christianoi  disciplince  et  vercB  jpie- 
tati  adversatur,  cum  docetur,  quod 
Lex  Dei  {eo  modo,  quo  supra  dic- 
tum est)  non  sit  plis  et  vere  cre- 
dentihus,  sed  tantum  impiis,  i7i- 
fidelihus  et  non  agentihus  jt>£J??w'- 


St.  Paul  is  wont  to  call  in  liis  epis- 
tles the  Law  of  Christ  and  the  Law 
of  the  mind  (Rom.  vii.  25 ;  viii.  2, 7 ; 
Gal.  vi.  2). 

VI.  After  this  manner  the  Law 
is  and  remains  one  and  the  same, 
to  wit :  the  unchangeable  will  of 
God,  whether  it  be  set  forth  be- 
fore the  penitent  or  the  impenitent, 
the  regenerate  or  the  nnregenerate. 
But  the  distinction,  as  to  obedience, 
is  only  in  men,  of  whom  some,  not 
being  regenerate,  render  to  the  Law 
a  certain  manner  of  obedience  re- 
quired by  the  Law,  but  do  this  con- 
strainedly and  unwillingly  (as  also 
the  regenerate  do,  so  far  as  they  are 
yet  carnal) ;  but  believers  in  Christ, 
so  far  as  they  are  regenerate,  do 
without  compulsion,  with  a  free  and 
unconstrained  mind,  render  such  an 
obedience  as  otherwise  no  threat- 
enings  of  the  Law,  however  griev- 
ous, would  be  able  to  extort. 

Negative. 
Rejection  of  false  doctrine. 

We  repudiate,  therefore,  as  a  false 
and  pernicious  dogma,  contrary  to 
Christian  discipline  and  true  piety, 
the  teaching  that  the  Law  of  God 
(in  such  wise  as  is  described  above) 
is  not  to  be  set  forth  before  the  god- 
ly and  true  believers,  but  only  be- 
fore the  ungodly,  unbelievers,  and 


THE  FORMULA  OF  CONCORD. 


135 


tentiain,  jprojjojienda,  atque  apud 
hos  solos  sit  urgenda. 

Art.  VII. 

DE   CCENA    DOMINI. 

Etsi  Cingliani  Doctores  non 
ill  eoruiti  Theologorum  mimero, 
qui  Augustanam  Confessionem 
agnoscunt  et  j)roJitentici'  \_Augs- 
bu7'gische  Confessionsverwaiidte] , 
habendi  sunt^  guij>pe  qui  turn,  cum 
ilia  Confessio  exhiberetur,  ab  eis 
secessiojiem  fecerunt :  tameii  cum, 
nunc  sese  in  eorum  ccetum  collide 
ingerant,  erroremque  suum  sub 
pi'cetextu  jpice  illius  Oonfessionis 
quam  latissime  sjpargere  conen- 
tur,  etiam  de  hac  controversia 
Ecclesiani  Dei  erudiendam-  judi- 
cavimus. 


Status  Costroversi^e, 

Quae,  est  inter  nos  ct  Sacramentarios  in  hoc 
articulo. 

Quceritur,  an  in  Sacra  Coena 
verum  corqnis  et  verus  sanguis 
Domini  7iostri  Jesu  Christi  vere 
et  suhstantialiter  sint  prasentia, 
atque  cum  pane  et  vino  distri- 
buantur,  et  ore  sumantur,  ab 
omnibus  illis,  qui  hoc  Sacramen- 
to utuntur,  sive  digni  sint,  sive 
indigni,  honi  aut  mail,  fideles 
ant  infideles,  ita  tameji,  ut  fideles 

VoL  III.-K 


impenitent,  and  to  be  urged  upon 
these  alone. 


Art.  VII. 

OF  THE  lord's  supper. 

Although  the  Zwinglian  doctors 
are  not  to  be  reckoned  as  in  the 
number  of  those  tlieologians  who 
acknowledge  and  profess  the  Augs- 
burg Confession,  inasmuch  as,  when 
that  Confession  was  set  forth,  they 
seceded  from  them ;  yet,  since  they 
are  at  this  present  craftily  intrud- 
ing themselves  into  their  company, 
and  endeavoring  to  disseminate 
their  error  as  widely  as  possible, 
under  cover  of  that  godly  Con- 
fession, we  have  judged  that  the 
Church  of  God  ought  to  be  in- 
structed concerning  this  contro- 
versy also. 

Statement  of  the  Controversy 

Which,  exists  between  us  and  the  Sacramen- 
tarians  in  this  article. 

It  is  asked  whether  in  the  Holy 
Supper  the  true  body  and  true  blood 
of  our  Lord  Jesus  Christ  are  truly 
and  substantially  present,  and  are 
distributed  w^ith  the  bread  and  wine, 
and  are  taken  with  tlie  mouth  by 
all  those  w^lio  use  this  sacrament, 
be  they  worthy  or  unworthy,  good 
or  bad,  believers  or  unbelievers,  in 
such  wise,  nevertheless,  as  that  be- 


13G 


SYiMBOLA  EVANGELICA. 


e  Cocna  Domini  consolationem 
et  vitatn  2:iercij[>iant,  htfideles  au- 
tem  earn  ad  judiciuDi  sumant. 
Cingliani  hanc  j;ra'5£?;i^/a//2  et 
dlsj>ensationem  corj)oris  et  san- 
f/uinis  Christi  in  Sacra  Coena 
negant :  nos  vero  eandeni  asseve- 
ramus. 

Ad  soUdam  hit  jus  controversicfi 
explicationevi  ^?;7'??i?<7;i  sciendum 
est,  duo  esse  Sacramentariorum 
genera.  Quidam  enini  sunt  Sa- 
cramentarii  crassi  admodum  :  hi 
jperspiGuis  et  claris  verljis  id 
aperte  jprqfitentur,  quod  corde 
sentlunf,  quod  videlicet  in  Cmna 
Domini  nihil  amj^Uus  quam  pa- 
nis  et  vinuin  sint  ijrcesentia,  ihi- 
que  distrihuantur  et  ore  perci- 
jpiantur.  Alii  autem  sunt  ver- 
sutl  et  ccdlidi,  et  quidem  om- 
nium nocentissvmi  Sacramenta- 
rii :  hi  do  negotio  Coince  Domi- 
nicce  loquentes,  ex  j>arte  nostris 
rerhis  sj)lendide  admodum  vtun- 
tur,  et  jprce.  se  ferunt,  quod  et 
ijpsi  veram  pixcsentiam  veri,  suh- 
stantialis  atque  vivi  corjyoris  et 
sanguinis  Christi  in  Sacra  Coena 
credant,  earn  tamen  prcesentiam 
et  manducationem  dicunt  esse 
spirit ualem,  qum  fiat  fide.  Et 
hi  posteriores  Sacramentarii  suh 
his  splendidis  verhis  eandem 
crassam,  quam  priores  hahent, 
opinionem  oeculta^it  et  retinent  : 


lievers  derive  consolation  and  lifo 
from  the  Sn})pei'  of  the  Lord, 
but  unbelievers  take  it  unto  con- 
demnation ?  The  Zwinglians  denv 
this  presence  and  dispensation  of 
the  body  and  blood  of  Christ  in 
the  II0I3'  Supper,  but  we  affirm  the 
same. 

For  a  solid  explication  of  this 
controversy',  it  is  first  to  be  under- 
stood that  there  are  two  sorts  of 
sacramentarians.  For  some  are  ex- 
ceedingly gross  sacramentarians ; 
these  in  perspicuous  and  plain 
words  openly  profess  that  which 
they  think  in  their  lieart,  to  wit: 
that  in  the  Lord's  Supper  there  is 
nothing  more  present  than  bread 
and  wine,  which  alone  are  there 
distributed  and  received  with  the 
mouth.  But  others  are  astute  and 
crafty,  and  thereby  the  most  harm- 
ful of  all  the  sacramentarians ; 
these,  when  talking  of  the  Lord's 
Supper,  make  in  part  an  exceed- 
ingly high-sounding  use  of  our 
mode  of  speaking,  declaring  that 
they  too  believe  in  a  true  pres- 
ence of  the  triie,  substantial,  and 
living  body  and  blood  of  Christ  in 
the  Holy  Supper,  which  presence 
and  manducation,  nevertheless,  they 
say  to  be  spiritual,  such  as  takes 
place  by  faith.  And  yet  these  latter 
sacramentarians,  under  these  high- 
sounding   phrases,  hide   and  hold 


THE  FORMULA  OF  CONCOUD. 


137 


quod  videlicet  prcHer  jpanem  ct 
viniun  nihil  amjjHus  i?i  Ccena 
Domini  sit  2^'>'^'^sens,  et  ore  su- 
matur.  Vocabulum  eniin  {spi- 
rt tualiter)  nihil  cdiud  ij^sis  sig- 
nijicat,  qiiani  S_piritum  Christi, 
sell,  mrtiitem  absentis  coriporis 
Christi^  cj usque  meritum,  quod 
prcesens  sit :  i/psum  vero  Christi 
corjpus  nulla  ])rors'iLS  modo  esse 
prcese?is,  sed  tantummodo  id  sur- 
sum  in  suj>re7no  ccdo  cont'ineri 
sentiunt,  et  affirmant,  ojjortere 
710S  cogitationihus  jidei  sursum 
assurgere,  inque  coelum  ascen- 
dere,  et  ibidem  {iiulla  autem  ra- 
tione  cum  pane  et  vino  Sacrce 
Coence)  illud  corpus  et  sanguinem 
Christi  quKrendum  esse. 


Affirmativa. 

Conjessio  sincercv  doctrime,  cle  Cocna  Domini^ 
contra  Sacramentarios. 

I.  Credimus,  docemus  et  con- 
Jitemur,  quod  in  Coena  Domini 
corjjyus  et  sanguis  Christi  vere  et 
suhstantialiter  sint  j'?;'cg5<3?i^/cir,  ct 
quod  una  cum-  p)ane  et  vino  vere 
distribuantur  atque  sumantur. 

II.  Credimus,  docemus  et  con- 
Jitemur,  verba  Testamenti  Chri- 
sti non  aliter  accipiienda  esse, 
quam  sicut  verba  ip)sa  ad  lite- 
ram  sonant :  ita,  ne  jpanis  ab- 
sens    Christi    corjyus,    et    vinum 


fast  the  same  gross  opinion  which 
the  former  have,  to  wit:  that,  be- 
sides the  bread  and  wine,  there  is 
nothing  more  present  or  taken  with 
the  mouth  in  the  Lord's  Supper. 
For  the  term  (sjnritualiter)  signi- 
fies nothing  more  to  them  than  tlie 
Spirit  of  Christ  or  the  virtue  of  the 
absent  body  of  Christ  and  liis  merit, 
which  is  present ;  but  they  tln'nk 
that  tlie  body  of  Christ  itself  is  in 
no  way  whatever  present,  but  is 
contained  above  in  the  highest 
heaven,  and  they  affirm  tliat  it  be- 
hooves us  by  the  meditations  of  faith 
to  rise  on  high  and  ascend  into  heav- 
en, and  that  this  body  and  blood  of 
Christ  are  to  be  sought  there,  and 
in  nowise  in  union  with  the  bread 
and  Avine  of  the  Holy  Supper. 

Affiujiative. 

Confession  of  the  sound  doctrine  of  the  Supper 
of  the  Lord  against  the  Sacramentarians. 

I.  We  believe,  teach,  and  con- 
fess that  in  the  Lord's  Supper  the 
body  and  blood  of  Christ  are  truly 
and  substantially  present,  and  that 
they  are  truly  distributed  and  taken 
together  with  the  bread  and  wine. 

II.  We  believe,  teach,  and  con- 
fess that  the  words  of  the  Testament 
of  Christ  are  not  to  be  otherwise 
received  than  as  the  words  them- 
selves literally  sound,  so  that  the 
bread  does  not  si2:nifv  the  absent 


138 


SYMBOLA  EVANGELICA. 


absentem  Christi  sanguinem  sig- 
nijicent,  sed  ut  propter  sacra- 
inentcdein  unionem,  jpanis  et  vi- 
num  vere  sint  corpus  et  sanguis 
Christi. 

III.  Jam  quod  ad  Consecra- 
tionerii  attinet,  credimuSy  doce- 
■mus  ct  covjitemur,  quod  nullum 
opus  humamim,  neque  ulla  Mi- 
nistri  Ecclesioe,  pronunclatio  pm- 
sentice  corporis  et  sanguinis  Chri- 
sti in  Ccena  causa  sit,  sed  quod 
hoc  soli  omnipotenti  virtuti  Do- 
mini Qiostri  Jesu  Christi  sit  trl- 
huendum. 

IV.  Interim  tamen  imanimi 
consensu  credimus,  docemus  et 
conjitemur,  in  usu  CoencB  Domi- 
nicce  verha  institutionis  Christi 
nequaquatn  oniittenda,  sed  pub- 
lice  recltanda  esse,  sicut  scrip- 
turn  est  (1  Cor.  X.  16) :  '  Calix 
benedictionis,  cui  benedicimus, 
nonne  communicatio  sanguinis 
Christi  estf  etc.  Ilia  autem  be- 
nedictio  jit  per  recitationem  ver- 
boruni  Christi. 

V.  Ftindaraenta  autem,  quibus 
in  hoc  negotio  contra  Sacramen- 
tarios  nitimur,  hcec  sunt,  quce 
etiam  D.  Lutherus  in  majore  sua 
de  C(£,na  Domini  Confessione 
posuit : 

Primum  fandamentum  est  ar- 
ticulus  fidei  nostras  Christianas, 
videlicet  Jesu  Christus  est  verus, 


body  of  Christ  and  the  Mine  the 
absent  blood  of  Christ,  but  that  on 
account  of  the  sacramental  union 
the  bread  and  wine  are  truly  the 
body  and  blood  of  Christ. 

III.  Moreover,  as  concerns  the 
consecration,  we  believe,  teach,  and 
confess  that  no  human  work,  nor 
any  utterance  of  the  minister  of 
the  Church,  is  the  cause  of  the 
presence  of  the  body  and  blood  of 
Christ  in  the  Supper,  but  that  this 
is  to  be  attributed  to  the  omnipo- 
tent power  of  our  Lord  Jesus  Clirist 
alone. 

IV.  Nevertheless,  Ave  believe, 
teach,  and  confess,  by  unanimous 
consent,  that  in  the  use  of  the 
Lord's  Supper  the  words  of  the  in- 
stitution of  Christ  are  by  no  means 
to  be  omitted,  but  are  to  be  pub- 
licly recited,  as  it  is  written  (1  Cor. 
X.  16) :  '  The  cup  of  blessing  which 
we  bless,  is  it  not  the  communion 
of  the  blood  of  Christ  V  etc.  And 
this  benediction  takes  j)lace  by  the 
recitation  of  the  words  of  Christ. 

Y.  Now  the  foundations  on  which 
we  rest  in  this  controversy  with  the 
sacramentarians  are  the  following, 
which,  moreover.  Dr.  Luther  has 
laid  in  his  Larger  Confession  con- 
cerning the  Supper  of  the  Lord : 

The  first  foundation  is  an  article 
of  our  Christian  faith,  to  wit :  Je- 
sus Christ  is  true,  essential,  natu- 


THE  FORMULA  OF  CONCORD. 


139 


essentialis,  naturalis,  jperfectus 
Deus  et  homo  in  imitate  jyerso- 
'iKE,  iiisejparahilis  et  indivisus. 

Secundum,  quod  dextera  Dei 
ubique  est :  ad  earn  autem  Chri- 
stus,  ratlone  humanitat'is  suce, 
vere  et  rei]jsa,  collocatus  est, 
ideoque  pntsens  guljernat,  in 
manu  sua,  et  sulj  ^^edihus  suis, 
ut  ScriptiD'a  loquitur  (Eph.  i. 
22),  hahet  omnia,  quoi  in  ccelo 
sunt  et  in  terra.  Ad  earn  Dei 
dexteram  mdlus  alius  homo,  ac 
tie  Angelas  quidern,  sed  solus 
MaricG  Filius  collocatus  est,  wide 
et  ea,  quoi  diximus,  j^rcEstare  po- 
test. 

Tertium,  quod  verhum  Dei  non 
est  falsum,  aut  mendax. 

Quartum,    quod    Deus    varius 
modos  novit,  et  in  sua  jpotestate 
habet,  quihus  alicuhi  esse  p)otest, 
neque  ad  unicum  ilium  alligatus  \ 
est,  quein  Philosophi  localem  aut  \ 
circumscrip>tum  aj^pellare  solent. 

VI.  Credi/nus,  docenius  et  con- 
fitemur,    corpus     et     sanguinem , 
Christi  non  tantum  spiritualiter  \ 
per  Jidem,   sed   etiam    ore,  non\ 
tamen  Capernaitice,  sed  suj)erna- 
turali    et    coelesti    modo,    ratione 
sacranientalis  unionis,  cum  pane 
et  vino  suml.     Hoc  enim   verba 
Christi  perspicue   testantur,  qui- 
bus  proicipit,  accipere,  edere,  bi- 
bere  :  idque  ah  Apostolis  factum 


ral,  perfect  God  and  man  in  mnitj 
of  person,  inseparable  and  undi- 
vided. 

Secondly :  that  the  right  hand  of 
God  is  every  where,  and  that  Christ, 
in  respect  of  his  humanity,  is  truly 
and  in  very  deed  seated  thereat,  and 
therefore  as  present  governs,  and 
has  in  his  hand  and  under  his  feet, 
as  the  Scripture  saith  (Eph.  i.  22), 
all  thino'S  which  are  in  heaven  and 
on  earth.  At  this  right  hand  of 
God  no  other  man,  nor  even  any 
angel,  but  the  Son  of  Mary  alone, 
is  seated,  whence  also  he  is  able 
to  effect  those  things  whicli  ^v'e 
have  said. 

Thirdly :  that  the  Word  of  God 
is  not  false  or  deceiving. 

Fourthly :  that  God  knows  and 
has  in  his  power  various  modes  in 
which  he  can  be  any  Avhere,  and 
is  not  confined  to  that  single  one 
which  philosophers  are  wont  to 
call  local  or  circumscribed. 

yi.  We  believe,  teach,  and  con- 
fess that  the  body  and  blood  of 
Christ  are  taken  with  the  bread 
and  wine,  not  only  spiritually 
through  faith,  but  also  by  the 
mouth,  nevertheless  not  Capernai- 
ticall}^,  but  after  a  spiritual  and 
heavenly  manner,  by  reason  of  the 
sacramental  union.  For  to  this 
the  words  of  Christ  clearly  bear 
witness,  in  which  he  enjoins  us  to 


140 


SYMBOLA  EVANGELICA. 


esse,  Scriptura  commemorate  di- 
cens  (Mark  xiv.  23):  '■  Et  biberunt 
ex  eo  onuies.'  Et  Paulus  Inquit 
(1  Cor.  X.  16) :  '■  Panis,  quern  fran- 
gimus,  est  communicatio  corjyoris 
Christi  f  hoc  est,  qui  hunc  j^anem 
edit  J  corpus  Christi  edit.  Idem 
magno  consensu  proicijnii  ex  an- 
tiquissimis  Ecclesiai  Doctoribus, 
Chrysostomus,  Cyjyrianus,  Leo 
Pinmus,  Gregorius,  Amhosius, 
Auqustinus,  testantur. 

VII.  Credimus,  docemus  et  con- 
jitemur,  quod  non  tantum  vere 
in  Christum  credentes,  et  qui 
digne  ad  Coenam  Domini  acce- 
dunt,  verum,  etiam  indigni  et  in- 
jideles  verum  corj^uS  et  sangui- 
nem  Christi  sumant :  ita  tamen, 
ut  nee  consolationem,  nee  vitam 
inde  percijnant,  sed  potius,  tit 
illis  sumtio  ea  ad  judicium  et 
damnationem  cedat,  si  non  con- 
vertantur  et  poenitentiam  agant 
(1  Cor.  xi.  27,  29). 

Etsi  enim  Christum,  ut  Sal- 
vatorem,  a  se  repellunt,  tamen 
eundem,  licet  Tnaxime  inviti,  ut 
severum  Judicem,  admittere  co- 
guntur.  Is  vero  non  minus  2>roi- 
sens  judicium  suum  in  convivis 
illis  impoinitentibus  exercet,  quam 
pra^sens  consolationem  et  mtam 
in  cordibus  vere  credentium  et 
dignorum  convivarum  operatur. 


take,  to  eat,  to  drink ;  and  that  tliia 
was  done  by  the  Apostles  the  Script- 
ure makes  mention,  saying  (Mark 
xiv.  23) :  'And  tliey  all  drank  of  it' 
And  Paul  says :  '  The  bread  wliicli 
we  break  is  the  coninmnion  of  the 
body  of  Christ ;'  that  is,  he  that  eats 
this  bread  eats  the  body  of  Christ. 
To  the  same  with  great  consent  do 
the  chief  of  the  most  ancient  doc- 
tors of  the  Church,  Cln-ysostorn, 
Cyprian,  Leo  the  First,  Gregory, 
Ambrose,  Augustine,  bear  witness. 

YII.  We  believe,  teach,  and  con- 
fess that  not  only  true  believers  in 
Clirist,  and  such  as  worthily  ap- 
proach the  Supper  of  the  Lord,  but 
also  the  unworthv  and  unbelieving 
receive  the  true  body  and  blood  of 
Christ ;  in  such  wise,  nevertheless, 
that  they  derive  thence  neither 
consolation  nor  life,  but  ratlier 
so  as  that  receiving  turns  to  their 
judgment  and  condemnation,  un- 
less they  be  converted  and  repent 
(1  Cor.  xi.  27,  29). 

For  although  they  repel  from 
them  Christ  as  a  Saviour,  never- 
theless they  are  compelled,  though 
extremely  unwilling,  to  admit  him 
as  a  stern  Judge.  And  he  no  less 
present  exercises  his  judgment  over 
these  impenitent  guests  than  as 
present  he  works  consolation  and 
life  in  the  hearts  of  true  believei's 
and  worthy  guests. 


THE  FORMULA  OF  CONCORD. 


141 


yill.  Creditmts,  doceinus  et 
confitemur^  unum  tanium  genus 
esse  indignorum  convivaruni :  ii 
sunt  soli  ilU,  qui  non  credunt. 
JDe  his  scrijptum  est  (Joliu  iii. 
18) :  '  Qui  noil  credit,  jaia  judi- 
catus  est.''  Et  hoc  judicium  in- 
dlgno  SacrcB  Co&nce  usu  cumu- 
latur  et  aggixivatur  [gehdufet, 
grosser  und  schwerer  wird]  (1 
Cor.  xi.  29). 

IX.  Credimus,  doceinus  et  con- 
Jiteniur,  quod  nidlus  vere  cre- 
dent lum,  quain  diu  vivam  Jideni 
retinet,  Sacram  Domini  Cainam 
ad  judicium  sumat,  quantacun- 
que  Jidei  imhecillitate  lahoret. 
Cceiia  enim  Domini  injyrimis 
j)7'opter  injirmos  in  Jide,  pmni- 
tentes  tamen,  instituta  est,  ut  ex 
ea  veram  consolationem  et  imhe- 
cillis  Jidei  suce  coitfirniationem 
jpercipiant  (Matt.  ix.  12 ;  xi.  5, 
28). 

X.  Credimus,  doceinus  et  con- 
fitemur,  totam  dignitatem  convi- 
varum  ccelestis  hujus  Coence  in 
sola  sacratissima  ohedientia  et 
ahsolutissimo  Christi  m^erito  con- 
sistere.  lllud  autem  nohis  vera 
fide  ajpplicamus,  et  de  ajpplica- 
tione  hujus  meriti  per  Sacra- 
mentum  certi  reddimur,  atque  in 
animis  nostris  coniirmamur.   Ne- 


YIII.  We  believe,  teach,  and 
confess  that  there  is  one  kind 
only  of  unworthy  guests :  they 
are  tliose  only  who  do  not  be- 
lieve. Of  these  it  is  written 
(John  iii.  18):  'He  that  believ- 
eth  not  is  condemned  already.' 
And  this  judgment  is  enhanced 
and  aggravated  by  an  unworthy 
use  of  the  holy  Supper  (1  Cor. 
xi.  29). 

IX.  "We  believe,  teacli,  and  con- 
fess that  no  true  believer,  so  long 
as  he  retains  a  living  faith,  re- 
ceives the  holy  Supper  of  the 
Lord  unto  condemnation,  however 
much  weakness  of  faitli  he  may 
labor  under.  For  the  Lord's  Sup- 
per has  been  dhiefly  instituted  for 
the  sake  of  the  weak  in  faith,  who 
nevertheless  are  penitent,  that  from 
it  they  may  derive  true  consola- 
tion and  a  strengthening  of  their 
weak  faitli  (Matt.  ix.  12 ;  xi.  5, 
28). 

X.  We  believe,  teach,  and  con- 
fess that  the  whole  worthiness  of 
the  guests  at  this  heavenly  Suj^per 
consists  alone  in  the  most  holy  obe- 
dience and  most  perfect  merit  of 
Christ.  And  this  we  apply  to  our- 
selves by  true  faith,  and  are  ren- 
dered certain  of  the  application  of 
this  merit,  and  are  confirmed  in  our 
minds  by  the  sacrament.     But  in 

quaquani  autem  dignitas  iUa  ex  no  way  does  that  worthiness  depend 


142 


SYMBOLA  EVANGELICA. 


vh'tutihus  nostris,  aut  ex  internis 
vel  externis  nostris  prcBparatio- 
nibus  pendet. 

Negativa. 

Contrarlcn  et  damnata:.  Sacramentariorum 
doctrince  rejectio. 

Hejicimus  atque  damnamus 
unanimi  consensu  ounnes  erro- 
neos,  quos  jam  recitdbimus,  ar- 
ticidos,  lit  qui  commemoratoe  jyice 
doctrince,  simplicitati  fidei  et  sin- 
cercB  coiifessioni  de  Ccena,  Domini 
repugnant. 

I.  Papisticam  Transsuhstaii- 
tlationem  :  cum  videlicet  in  Pa- 
pain docetur,  pianem  et  mnum 
in  Sacra  Coena  s-hhstantiam  at- 
que naturalem  suarn  essentiam 
amittere,  et  ita  annihilari,  atque 
elementa  ilia  ita  in  Christi  cor- 
pus transmutari,  ut  prceter  ex- 
ternas  species  nihil  de  iis  reli- 
quum  raaneat. 

II.  Papisticum  Missce  sacrifi- 
cium,  quod  pro  peccatis  vivorurn 
et  Titortuoruin  qffertur. 

III.  Sacrilegium,  quo  Laicis 
una  tantum  p)ars  Sacramenti  da- 
tur,  cum  nimirum,  contra,  ex- 
pressa  verba  Testamenti  Christi, 
calice  nils  interdicitur,  atque  ita 
sanguine  Christi  spoliantur. 

IV.  Dogma,  quo  docetur,  quod 


upon  our  virtues,  or  upon  our  in- 
ward or  outward  preparations. 


Negative. 

Rejection  of  the  contrary  and  condemned  doc- 
trine of  the  Sacramentarians. 

We  reject  and  condemn,  by 
unanimous  consent,  all  the  errone- 
ous articles  wliicli  we  will  now  re- 
count, as  being  opposite  to  the 
above-stated  godly  doctrine,  to  the 
simplicity  of  faith,  and  to  the  sound 
confession  concerning  the  Supper 
of  the  Lord : 

I.  The  papistical  transubstantia- 
tion,  when,  to  wit,  in  the  Papal 
Church  it  is  taught  that  the  bread 
and  wine  in  the  holy  Supper  lose 
their  substance  and  natural  es- 
sence, and  are  thus  annihilated, 
and  those  elements  so  transmuted 
into  the  body  of  Christ,  that,  ex- 
cept the  outward  species,  nothing 
remains  of  them. 

II.  The  papistical  sacrifice  of  the 
Mass,  which  is  offered  for  the  sins 
of  the  living  and  the  dead. 

III.  The  sacrilege  whereby  one 
part  of  the  sacrament  only  is  given 
to  the  laity,  the  cup  being  forbid- 
den them,  against  the  express  words 
of  the  Testament  of  Christ,  and 
they  are  thus  despoiled  of  the 
blood  of  Christ. 

IV.  The   dogma  whereby  it  is 


THE  FORMULA  OF  CONCORD. 


143 


verba  Testainentl  Jesu  Christi 
noil  simjtliciter  intelligenda  et 
fide  ainplectenda  sint,  icti  so- 
nant /  ea  enim  ohscura  esse,  id- 
eoque  verum  eorum  sensuni  ex 
aliis  Scrij^turcB  locis  2)cte7idum 
esse. 

V.  Corpus  Christi  in  Sacra 
Ccena  non  ore  una  cum  pane 
sumi :  seel  tantuni  2>anein  et  vi- 
7ium  ore  accipi :  corpus  vero 
Christi  spiritualiter  duntaxat, 
fide  nirniruni,  sumi. 

VI.  Panem  et  vinum  in  Cena 
Domini  tantummodo  symhola 
seu  tesseras  esse,  quibus  Chri- 
stiani  m.utuo  sese  agnoscant. 

VII.  Panem  et  vimwi  tantum 
e.^se  figurccfi,  similittidines  et  ty- 
2)os  corporis  et  sanguhns  Christi, 
longissimo  intervallo  a  nobis  ab- 
sentis. 

VIII.  Panem  et  vinum  tan- 
tummodo signa,  memorice  conser- 
vandoi  gratia,  instUuta  esse,  quce 
slgillorum  et  pirjnorum  rationem 
habeant,  quibus  nobis  confirme- 
tur,  quod  fides,  cum  in  caelum 
ilia  ascendit  et  evehitur,  ibi  tam 
vere  corporis  et  sanguinis  Christi 
particeps  fiat,  quam  vere  nos  in 
Scfcra  Ccena  panem  nnanducamus 
et  vinum  bibimus. 

IX.  Fidem   nostrann  de  salute 


taught  that  the  words  of  the  Tes- 
tament of  Jesus  Christ  are  not  to 
be  understood  and  embraced  by 
faith  in  simphcity  as  they  sound, 
on  the  ground  that  they  are  ob- 
scure, and  that  therefore  their  true 
sense  is  to  be  sought  from  otlier 
places  of  Scripture. 

V.  That  the  body  of  Christ  in 
tlie  holy  Supper  is  not  received 
by  the  mouth  together  with  the 
bread,  but  that  only  bread  and 
wine  are  received  by  the  mouth, 
while  the  body  of  Christ  is  taken 
only  spiritually,  to  wit,  by  faith. 

VI.  That  the  bread  and  wine  in 
the  Lord's  Supper  are  only  sym- 
bols or  tokens  wliereby  Cliristian^ 
mutually  recognize  each  other. 

VII.  That  the  bread  and  wine 
are  only  figures,  similitudes,  and 
types  of  the  body  and  blood  of 
Christ,  who  himself  is  very  far  dis- 
tant from  us. 

VIII.  That  the  bread  and  wine 
are  only  signs,  instituted  for  a  me- 
morial, and  ha\'ing  the  character  of 
seals  and  pledges,  by  which  it  is 
made  sure  to  us  that  faith,  when 
she  ascends  and  is  transported  into 
heaven,  there  as  truly  becomes  par- 
ticipant of  the  body  and  blood  of 
Christ,  as  w^e  do  truly  in  the  holy 
Supper  eat  the  bread  and  drink 
the  wine. 

IX.  That  our  faith  concernnig 


144 


SYMBOLA  EVANGELICA. 


certam  reddi  ct  confirraari  in '  our  salvation  is  rendered  certain 
Ccuna  Domini,  non  nisi  signis  and  confirmed  in  the  Supper  of 
illis  C'Xteniis,  ^ane  et  vino  :   ne-  the   Lord  only  by  those  external 


autem    vere   j9/Ycse;i^/ 
corjpore    et 


quaquam 
hus  vera 
Christl. 

X.  In  Sacra  Coena  duntaxat 
virtatem^  ojKrationem  et  meri- 
tum  absentis  corpoHs  ct  sangui- 
nis Christi  dispensari. 

XI.  Christi  corj)us  ita  ccelo  in- 
chcsion  esse,  ut  nulla  p7'orsus 
modo,  simid,  eodem  tem])ore,  plu- 
ribus  CLut  omnihus  locis  in  terris 
'proiscns  esse  ])0ssit,  uhi  Coena 
Domini  celehratur. 

XII.  Christum  suhstantialem 
corporis  et  sanguinis  sui  j^;rfes^;i- 
tiam  neque  j^romittere  oieque  ex- 
hihere  j)otuisse,  quandoquidon  id 
jproprietas  humancti  ij)sius  na- 
turcc  assumtcc  nequaquam  ferre 
ant  admittere  j^ossit. 

XIII.  Deum  ne  quidem  uni- 
versa  sua  omnipotentia  {Jiorren- 
duin  dictu  et  auditu)  eijicere  posse, 
ut  corpus  Christi,  uno  eodemque 
tempore  in  plurihus,  quam  uno 
tantuni  loco,  suhstantialiter  prcc- 
sens  sit. 

XIY.  Non  omnipotens  illud 
verhum  Testamenti  Christi,  sed 
fidem  pr(£senti(B  corporis  et  san- 
guinis Christi  in  Sacra  Ccena 
causam  esse. 

XV.  Fideles  corpus  et  sangui- 


signs,  bread  and  wine,  but  in  no- 
sanguine\vf\?>Q  by  the  true  body  and  blood 
of  Christ  truly  present. 

X.  That  in  the  holy  Supper,  only 
the  virtue,  operation,  and  merit  of 
the  absent  body  of  Christ  are  dis- 
pensed. 

XI.  Tliat  Christ's  body  is  so  con- 
fined in  heaven  that  it  can  in  no 
mode  whatever  be  likewise  at  one 
and  the  same  time  in  many  places, 
or  in  all  the  places  where  the  Lord's 
Supper  is  celebrated. 

XII.  That  Christ  could  neither 
promise  nor  impart  the  substantial 
presence  of  his  bod}^  and  blood, 
inasmuch  as  the  essential  property 
of  the  human  natni'e  itself  which 
he  had  assumed  could  by  no  means 
bear  or  admit  of  this. 

XIII.  That  God,  even  witli  all 
his  onniipotence  (a  thing  fearful 
to  say  and  fearful  to  hear),  can 
not  eifect  that  the  body  of  Christ 
should  be  substantially  present  at 
one  and  the  same  time  in  moi-e 
places  than  one. 

XIV.  That  not  that  omnipotent 
word  of  the  Testament  of  Christ, 
but  faith  is  the  cause  of  the  pres- 
ence of  the  body  and  blood  of  Christ 
in  the  holy  Supper. 

XV.  Tliat  the  faithful  ought  not 


THE  FOKMULA  OF  CONXOKD. 


145 


neni  Christi  non  in  jpane  et  vino 
Coence  Dominicoe  qumrere,  sed  ocu- 
Jos  in  codum  attollere,  et  ihi  cor- 
pus  Christi  qucerere  debere. 

XVI.  Infideles  et  impmnitentes 
Ckristianos  in  Coena  Domini  non 
verum  corjpiis  et  sanguinem  Chri- 
sti^ sed  panem  tantxiin  et  vinum 
sumere. 

XVII.  Dignitatem  convivarum 
in  hac  codesti  Coena  non  ex  sola 
vera  in  Christum  Jide,  sed  etiam 
ex  prcB^aratione  hominum  ex- 
terna pendere. 

XYIII.  Eos  etiam,  qui  veram 
et  vivam  in  Christwn  fidem  ha- 
bent,  eamque  retinent,  nihilomi- 
nus  hoc  sacram€7itum  ad  judi- 
cium sumere  posse,  projytei'ea 
quod  in  externa  sua  conversa- 
tione  adhuG  imporfecti  sint. 

XIX.  Externa  msibilia  elemen- 
ta  panis  et  vini  in  sacramento 
adoranda  esse. 

XX.  Prceter  haic  justo  Dei 
judicio  relinquimus  omnes  cu- 
riosas,  sannis  virulentis  tinc- 
tas,  et  blasphemas  qucvstiones, 
qucB  honeste,  pie,  et  sine  gravi 
oifensione  i^ecitari  nequexmt,  ali- 
osque  sermones,  quando  de  su- 
pernaturali  et  coelesti  mysterio 
hujus  sacramenti  crasse,  car- 
naliter,  Capernaitice,  et  plane 
abominandis  modis,  blaspheme, 
et    maximo    cum    Ecclesioe   offen- 


to  seek  the  body  and  blood  of  Christ 
iti  the  Lord's  Supper,  but  to  lift 
their  eyes  to  heaven,  and  there 
seek  the  body  of  Christ. 

XVI.  That  unbelieving  and  im- 
penitent Christians  in  the  Lord's 
Supper  do  not  receive  the  true 
body  and  blood  of  Christ,  but  only 
bread  and  wine. 

XVII.  That  the  worthiness  of 
the  guests  at  this  heavenly  Supper 
does  not  depend  alone  upon  true 
faitli  in  Christ,  but  upon  tlie  out- 
ward preparation  of  men. 

XVIII.  That  even  those  who 
have  and  hold  fast  a  true  and  liv- 
ing faith  in  Christ  are  capable  of 
taking  this  sacrament  to  their  con- 
demnation, inasmuch  as  in  their 
external  course  of  life  they  are 
yet  imperfect. 

XIX.  That  the  external,  visible 
elements  of  bread  and  wine  in  the 
sacrament  are  to  be  adored, 

XX.  Over  and  above  these,  we 
leave  to  the  just  judgment  of  God 
all  curious  and  blasphemous  ques- 
tions imbued  with  virulent  poison 
of  mockeries,  such  as  can  not  be 
set  forth  without  grave  offense  to 
seemliness  and  piety,  and  otlier 
pratings,  wherein  the  Sacramcnta- 
rians  speak  of  the  supernatural  and 
heavenly  mystery  of  this  sacrament 
grossly,  carnally,  Capernaitically, 
and  in  utterlv  abominable  fashion, 


146  SYMBOLA  EVANGELICA. 

Sacramcntarii     loquun 


diculo 
tur. 

XXI.  Prorsus  etiam  rejicimus 
cdque  damnamus  Capernaiticam 
TYianducationein  corporis  Christi, 
quam  nobis  Sacramentarii  con- 
tra Slice  conscienticv  testifiioniu'ni, 
post  tot  nostras  p)7'otestationes, 
malitiose  ojfingunt,  ut  doctrinam 
nostram  apud  auditor es  suos  in 
odium  adducant,  quasi  videlicet 
doceamus,  corpus  Christi  denti- 
hus  lania7'i,  et  instar  alterius  cu- 
jusdatn  cihi,  in  corpore  humano 
digeri.  Credimus  autem  et  asse- 
rimiis,  secundum  clara  verba  Tes- 
tamenti  Christi,  veram,  sed  super- 
naturaleni  manducationem  corp)0- 
ris  Christi,  quemadmodum  etiam 
vere,  supernaturaliter  tamen,  san- 
guinem  Christi  hihi  docemus. 
Hcec  autem  hurnanis  sensihus  aut 
ratione  nemo  comprehendere  po- 
test, quare  in  hoc  negotio,  sicut 
et  in  aliis  fidei  articulis,  intel- 
lectum  nostrum  in  ohedientiam 
Christi  captivare  oportet.  Hoc 
enim  inysterium  in  solo  Dei  verbo 
revelatur,  et  sola  fide  comprehen-  \  obedience  of  Christ.    For  this  niys- 


blasphemonsly,  and   to    the   most 
grievous  offense  of  the  Church. 

XXI.  AYe  also  utterly  reject  and 
condemn  the  Capernaitic  manduca- 
tion  of  the  body  of  Christ,  which, 
after  so  many  protestations  on  our 
part,  the  Sacramentarians  mali- 
ciously feign  against  us,  contrary 
to  the  testimony  of  their  own  con- 
science, in  order  that  they  may  bring 
our  doctrine  into  discredit  with  their 
hearers,  as  if,  forsooth,  we  taught 
that  the  body  of  Christ  is  torn  by 
the  teeth  and  digested  in  tlie  hu- 
man body  like  any  other  food.  But 
we  believe  and  assert,  according  to 
the  plain  words  of  the  Testament 
of  Christ,  a  true  but  supernatural 
manducation  of  the  body  of  Christ, 
even  as  also  we  teach  that  the 
blood  of  Christ  is  truly,  but  never- 
theless supernaturally,  drunk.  But 
these  things  no  one  is  able  with 
human  senses  or  reason  to  compre- 
hend ;  wherefore  in  this  matter,  as 
also  in  other  articles  of  the  faith, 
it  behooves  that  our  understanding 
be  brought  into   captivity   to  the 


ditur. 


tery  is  revealed  in  the  Word  of 
God  alone,  and  is  comprehended 
by  faith  alone. 


THE  FORMULA  OF  CONCORD. 


147 


Art.  yill. 

DE   PEESONA   CHRISTI. 

Ex  controversia  siiperiore  de 
Co&na  Domini  inter  siyiceros  The- 
ologos  Augustance  Corrfessionis, 
et  Calvinistas^  qui  alios  etiam 
quosdam  Theologos  jyevturharunt^ 
dissensio  orta  est  de  persona 
Christij  de  duabus  in  Christo  na- 
turis,  et  de  ipsarum  ]pro]^rietati- 
hus. 


Status  Controversia. 

Princijpalls  hujus  dissidii 
qucestlo  fidt,  an  divina  et  hu- 
mana  natura  et  iitriusqxie  jpro- 
jprietates  j[)roj)ter  unionem  jperso- 
nalevi,  realifer,  hoc  est,  vere  et 
rei])sa  in  jpersona  Christi  invi- 
cevi  cornmunicent,  et  quousqiie 
ilia  communicatio  extendatur  ? 

Sacrainentarii  ajjirniaruiit,  di- 
vi?iain  ct  hiimanam  naturas  in 
Christo  eo  modo  2>erso7iaUter  jun- 
tas esse,  xit  neutra  alteri  quic- 
quam  realiter,  hoc  est,  vere  et 
reipsa,  quod  cujusque  naturcti 
jpropriiim  sit,  cornmunicet :  sed 
nomina  tantuim  niida  'communi- 
cari.  Unio  {inquiunt  illi)  facit 
tantttm  nomina  commiinia,  ut  vi- 
delicet Deus  dicatur  homo,  et 
homo  Deus  opjpelletur,  ita  tamen. 


Art.  VIII. 

OF   TriE    PERSON    OF    CHRIST. 

From  the  above-mentioned  con- 
troversy concerning  the  Lord's  Sup- 
per between  the  sincere  divines  of 
the  Angsbiirg  Confession  and  the 
Calvinists,  who  had,  moreover,  un- 
settled certain  other  theologians, 
there  has  arisen  a  dissension  con- 
cerning the  person  of  Christ,  con- 
cerning the  two  natures  in  Christ, 
and  concerning  the  attributes  of 
these. 

Statement  of  the  Controversy. 

The  principal  question  of  this 
controversy  has  been  whether  the 
divine  and  the  human  nature  in 
the  attributes  of  each  are  in  mutu- 
al communication  really,  that  is, 
truly  and  in  very  fact  and  deed,  in 
the  person  of  Christ,  and  how  far 
that  communication  extends. 

The  Sacramentarians  have  af- 
firmed that  the  divine  and  human 
natures  are  in  such  wise  pei'son- 
ally  united  in  Cln-ist  that  neither 
communicates  to  the  other  reallv, 
that  is,  truly  and  in  very  deed,  any 
thing  which  is  proper  to  either  nat- 
ure, but  that  bare  names  oidy  are 
communicated.  The  union,  say 
they,  makes  only  tlie  names  com- 
mon, so  that,  to  wit,  God  is  termed 
man,  and  man  is  called  God,  yet 


148 


SYMBOLA  EVANGELICA. 


ut  Deus  nihil  cum  Jnnnanitate 
commune  haheat,  et  vicissim  hii- 
manitas  nihil  cum  Diviriitate, 
quo  ad  ijisius  majestatem,  et  pro- 
jprietates,  realiter,  hoc  est,  revera 
et  reijjsa  commune  habeat.  Con- 
trariam  vero  huic  dogmatl  sen- 
tentiam  D.  L^itherus,  et  cjui  cum 
ipso  faciunt,  adversus  Sacramen- 
fa?'ios  jpropugnarunt. 

Affirmativa. 

Sincera   doctrina  EcclesUc  Dei    de  Persona 
Christi. 

Ad  explicandam  hanc  contro- 
versiam  et  juxta  analogiam  fidei 
nostriB  Christianoi  decidendam, 
fidem^  doctrinam  et  covfessionem 
no  sir  am  piam  perspicue  p)'i"ofite- 
mur,  videlicet : 

I,  Quod  divina  et  humana  na- 
tura  in  Christo  personaliter  iini- 
tiB  sint,  ita  prorsus,  ut  non  sint 
duo  Christi,  unus  Filius  Dei, 
alter  Filius  hominis,  sed  lit  unus 
et  idem  sit  Dei  et  hominis  Fi- 
lius (Luke  i.  35  ;  Kom.  ix.  5). 

II.  Oredimus,  doccmus  et  con- 
jitemur,  divinam  et  human  am 
naturas,  own  in  unam  sid)stan- 
tiam  commicrtas,  nee  unam.  in 
alteram  mutatani  esse,  sed  utram- 
que  naturam  retinere  suas  p)ro- 
prietates  essentiales,  ut  qua'  alte- 


so  that  God  has  nothing  common 
with  liumanitj,  and  on  the  other 
hand  humanity  has  nothing  realW, 
that  is,  in  very  deed  and  very  fact, 
common  with  Divinity,  as  to  tlie 
majesty  and  attributes  tliereof .  But 
Dr.  Luther  and  those  wlio  hold 
with  him  have  firmly  maintained 
against  the  Sacramentarians  the 
opinion  contrary  to  this  dogma. 

AFFinMATIVE. 

The  sound  doctrine  of  the  Church  of  God 
touching  the  Person  of  Christ. 

For  the  better  setting  forth  of 
this  controversy,  and  deciding  it 
according  to  the  analogy  of  our 
Christian  faith,  we  distinctly  pro- 
fess our  godly  faith,  doctrine,  and 
confession  in  the  terms  following, 
to  wit : 

I.  That  the  divine  and  the  hu- 
man nature  in  Christ  are  personally 
united,  and  so  completely  that  tliere 
are  not  two  Chri?ts — one  the  Son 
of  God,  the  other  the  Son  of  man — 
but  that  one  and  the  same  is  Son 
of  God  and  Son  of  Man  (Luke  i. 
35  ;  Rom,  ix,  5). 

II.  We  believe,  teach,  and  con- 
fess that  tlie  divine  and  human 
natures  afe  not  mingled  into  one 
substance,  nor  one  cliangcd  into 
tlie  other,  but  that  each  nature 
retains  its  own  essential  attributes, 
as    beino:    such    as    can    not    be- 


THE  FORMULA  OF  CONCORD. 


149 


rius  oiaturcc  proj)netat€S  fieri  ne- 
queant. 

III.  Pro2'>rietates  divincc.  natiwcc 
sunt:  esse  omnipotentem,  cdernam, 
wfinitani,  et  secundum  natuvK  na- 
taralisque  suce  essentice  2)t'oj)rieta- 
tem,  jyer  se,  uhique  jprasentem  esse, 
oimiia  novisse,  etc.  Ilcpc  omnia 
neque  sunt,  neque  unquani  fiunt 
huniance  natitne  2^^'02)rietates. 

\Y.  Humama  autem  7iatune 
2oroprietates  sunt :  cor2)oreavi  esse 
creaturam,,  constare  came  et  san- 
guine, esse  finitam  et  ch'cumscrij)- 
toAn,  path,  rnori,  ascendere,  descen- 
dei'e,  de  loco  ad  locum  moveri,  esu- 
rire,  sitire,  algere,  ccstu  affiigi,  et 
si  quai  sunt  similia.  Iltec  neque 
sunt,  neque  unquam  fiunt pro2yrie- 
tates  divince  natures. 

V.  Cum  vero  divina  et  humana 
naturcr  personcditer,  hoc  est,  ad 
constituendum  umim  xxpiaTciuivov, 
sint  unitce,  credimics,  docemus  et 
confiteniur,  unioneni  illani  hypo- 
staticam  non  esse  talem  copula- 
tloneni  aut  combinationem,,  cujus 
ratione  neutra  natura  cum  altera 
jpersonaliter,  hoc  est,  2)ro2)ter  2mi- 
onem  jpersonalem,  quicquam  com- 
mune haheat,  qualis  comhinatio 
fit,  cum  duo  asseres  conglutinan- 


come  the  attributes  of  the  other 
nature. 

III.  The  attributes  of  the  divine 
nature  are :  To  be  omnipotent, 
eternal,  infinite,  and,  by  attribute 
of  nature  and  of  its  natural  es- 
sence, to  be  every  wliere  present, 
to  know  all  things,  etc.  All  these 
things  neither  are  nor  ever  become 
the  attributes  of  the  human  nature. 

lY.  The  attributes  of  the  human 
nature  are :  To  be  a  corporeal  creat- 
ure, to  consist  of  flesh  and  blood, 
to  be  finite  and  circumscribed,  to 
suffer,  to  die,  to  ascend,  to  descend, 
to  move  from  place  to  place,  to  hun- 
ger, to  thirst,  to  suffer  with  cold,  to 
be  overcome  by  heat,  and  the  like. 
These  neither  are  nor  ever  become 
attributes  of  the  divine  nature. 

V.  And  inasmuch  as  the  divine 
and  human  natures  are  personally 
united,  that  is,  so  as  to  constitute  one 
vrpKr-aiLievov,  we  believe,  teach,  and 
confess  that  this  hypostatic  union 
is  not  such  a  conjunction  or  com- 
bination as  that  thereby  neither  na- 
ture had  any  thing  personally — that 
is,  on  acconntof  the  personal  union — 
common  with  the  other,  such  as  the 
combination  that  takes  place  when 
two  boards  are  glued  together,  where 


tu}',  uhi  neiifer  alteri  quicquam  i  neither  confers  any  thing  on  the 
confert,  aut  aliquid  ah  altero  ac-  other  nor  receives  any  thing  from 
ci2nt :  quin  potius  hie  summa  the  other.  But,  rather,  here  is  tlie 
communio   est,  quam   Deus   cwm' highest    communion    Avhich    God 


150 


SYMBOLA  EVANGELICA. 


assumto  liomine  vere  hahet,  et  ex 
jpersonali  luiiojie,  et  sunwia  ac 
ineffabili  commun{o?ie,  quce  inde 
conseqidtur,  totum  illud  j9?'6>ma- 
nat,  quicquid  humani  de  Deo,  et 
qaicquid  divini  de  homine  Chri- 
sto  dicitur  et  creditur.  Et  kanc 
unio7iem  atque  communioneni  na- 
turarum  antiquissimi  EcclesicB 
Doctores  similitudine  ferri  can- 
dentis,  itemque  ujiione  corjyoris 
et  animce  in  homine,  declara- 
runt. 

VI.  Tlinc  eiiani  credhmis,  do- 
cemus  atque  coiifitemur,  quod  Dens 
sit  homo,  et  homo  sit  Deus,  id 
quod  nequaquam  ita  se  haberet, 
si  divina  et  hinnana  natura  pror- 
sus  inter  se  nihil  re  vera  et  7'eipsa 
comrnunicarent. 

Quomodo  enim  homo,  3IaricB 
Filius,  Deus  aut  Filius  Dei  al- 
tissiini  vere  a2')jpellari  jposset,  aut 
esset,  si  ipsius  humanitas  cum 
Filio  Dei  non  esset  ijersonaliter 
unita,  atque  ita  realiter,  hoc  est, 
vere  et  reijpsa,  nihil  jororsus,  ex- 
cejpto  solo  nudo  nomine,  cum  ij>so 
commune  haheret  ? 

YII.  Earn  oh  causam  credimus, 
docemus  et  confitemur,  quod  virgo 
Maria  non  nudum  aut  tnerum. 
hominem  dunlaxat,  sed  verwn 
Dei  Eilium  conceperit  et  genue- 
rit :  unde  recte  Mater  Dei  et  aj)- 
pellatur  et  revera  est. 


truly  has  witlitlie  man  assumed,  and 
from  the  personal  union  and  high- 
est and  ineffable  communion,  whicli 
thence  follows,  flows  all  of  human 
that  is  said  and  believed  of  God, 
and  all  of  divine  that  is  said  and 
believed  of  the  man  Christ.  And 
this  union  and  communion  of  the 
natures  the  most  ancient  doctors 
of  the  Church  have  illustrated  by 
the  similitude  of  glowing  iron,  and 
also  of  the  union  of  body  and  soul 
in  man. 

YI.  Hence  also  we  believe,  teach, 
and  confess  that  God  is  man  and 
man  is  God,  which  would  b}^  no 
means  be  the  truth  if  the  divine 
and  the  human  nature  had  no  mu- 
tual intei'communication  in  very 
deed  and  truth. 

For  how  could  a  man,  the  son  of 
Mary,  be  truly  called  God  or  the 
Son  of  God  Most  High,  if  his  hu- 
manity were  not  personally  united 
with  the  Son  of  God,  and  so  had 
nothing  really  that  is,  in  very  deed 
and  truth,  common  with  him,  the 
bare  name  alone  excepted  ? 

VII.  For  this  reason  we  believe, 
teach,  and  confess  that  the  Virgin 
Mary  did  not  conceive  and  bear  a 
mere  man  and  no  more,  but  the 
true  Son  of  God;  whence  she  is 
both  rightly  called  and  in  very 
deed  is  the  Mother  of  God. 


THE  FORMULA  OF  CONCORD. 


151 


YIII.  Inde  iwrro  credimus,  do- 
cemus  et  confitemur,  quod  non 
nudus  homo  tcmtuin  jyro  nobis 
passus,  inoHuus  et  sepultus  sit, 
ad  inferos  descenderit,  a  mortuis 
resurrexit,  ad  coelos  ascenderit,  et 
ad  majestatem  et  omnipotentein 
Dei  virtutevi  evectus  fuerit :  sed 
talis  homo,  cujus  humana  natura 
cum  Filio  Dei  tain  arctavi  in- 
effahilemque  unione)ii  et  commii- 
nicationem  habet,  ^U  cum  eo  tma 
sit  facta  jyersona. 

IX.  Quajprojpter  vere  Filius  Dei 
jpro  nobis  est  passus,  sed  secun- 
dum proprietateni  humance  na- 
turcB,  quam  in  unitatemj  divince 
suce pei'sonce  assumsit,sibique  earn 
2)ropriam  fecit,  tit  videlicet  pati, 
et,  Pontifex  noster  sumviiis,  recon- 
ciliationis  nostrui  cum  Deo  causa 
esse  posset.  Sic  eiiiiji,  scrijdum  est 
(1  Cor.  ii.  8):  '' Dumiiium  glorioi 
crucifxerunt.^  Et  (Acts  xx.  28): 
*"  IS  anguine  Dei  redempti  sumus^ 

X.  Ex  eodem  etiam  fundamento 
credimus,  docemiis,  et  confitemur, 
Filiumhominis  ad dextram  07nni- 
potentis  majestatis  et  viriutis  Dei 
realiter,  hoc  est,  vere  et  reipsa,  se- 
cundum humanam  suam  naturam, 
esse  exaltatuon,  cum  homo  ille  in 
Deum  assumtus  fuerit,  quampri- 
mum  in  utero  matris  a  Spiritu 
Sancto  est  conceptus,  ejusque  hu- 

VOL.  III.— L 


VIII.  Therefore, furthermore, we 
believe,  teach,  and  confess  that  it  is 
not  a  mere  man  only  that  has  suf- 
fered, died  and  been  buried  for  us, 
that  has  descended  into  Hell,  has 
risen  from  the  dead,  has  ascended 
into. heaven,  and  has  been  raised  to 
the  majesty  and  onmipotent  power 
of  God ;  but  a  man,  such  that  his 
human  nature  has  with  the  Son  of 
God  a  union  and  communication 
so  strict  and  ineffable  that  he  has 
become  one  person  with  him. 

IX.  Wherefore  the  Son  of  God 
has  truly  suffered  for  us,  but  ac- 
cording to  the  attribute  of  human 
nature,  which  he  assumed  into  the 
unity  of  his  divine  person  and  made 
it  proper  to  himself,  so  that  he  might 
be  able  to  snffer  and  to  become  our 
great  high-priest,  the  cause  of  our 
reconciliation  with  God.  For  so 
is  it  written  (1  Cor.  ii.  8) :  '  They 
crucified  the  Lord  of  glory.'  And 
(Acts  XX.  28) :  '  We  are  redeemed 
by  the  blood  of  God.' 

X.  On  the  same  ground,  also,  we 
believe,  teach,  and  confess  that  the 
Son  of  Man  is  really,  that  is,  truly 
and  in  vei*y  deed,  according  to  his 
human  nature,  exalted  to  the  right 
hand  of  the  omnipotent  majesty 
and  power  of  God,  since  that  man 
was  assumed  into  God  when  he  was 
conceived  by  the  Holy  Ghost  in  the 
womb  of  his  mother,  and  his  hu- 


15: 


SYMBOLA  EVANGELICA. 


manitasjam  turn  cum  Filio  Dei  al- 
tissimi  jpersonaliter fuerit  unita. 
XI.  Eainque  majestatem,  ra- 
tione  imionis  jpersonalis,  semper 
Ohristus  hahuit,  sed  in  statu 
Slice  humiliationis  sese  exmani- 
vit,  qua  de  causa  revera  cefate, 
sapie7itia,  et  gratia  ajyud  Deum 
atqiie  homines  j^rofecit.  Quare 
majestaiem  illam  no7i  semper, 
sed  quoties  ipsi  visum  fult,  exe- 
cruit,  donee  formam  servi,  non 
aittem  natiiram  humanam,  post 
resurrectionem  plene  et  prorsiis 
deponeret,  et  in  plenariam  usur- 
pationem,  manifestationem  et  de- 
clarationem  divi7ice  majestatis 
collocaretur,  et  hoc  modo  in  glo- 
riam  suam  ingrederetur  (Phil.  ii. 
6  sqq.).  Itaque  jam  non  tantum 
ut  Deus,  verum  etiain  ut  homo, 
omnia  novit,  omnia  potest,  om- 
nibus creaturis  proesens  est,  et 
omnia,  quae,  in  ccelis,  in  terris,  et 
sub  terra  sunt,  sub  pedibus  suis, 
et  in  manib  sua  habet.  Hcec  ita 
se  habere,  Christus  ipse  testatur, 
ijiquiens  (Matt,  xxviii.  18;  John 
xiii.  3) :  '  Mihi  data  est  omnis 
potestas  in  codo  et  in  terra^  Et 
Paidus  (Eph.  iv.  10)  ait :  '  Ascen- 
dit  super  omnes  ccelos,  ut  omnia 
impleat.  Hanc  suam  potestatem 
ubique  proisens  exercere  potest, 
neqxie  quicquam  illi  aut  impos- 
sibile  est,  aut  ignotum. 


manity  was  then  personally  united 
with  the  Son  of  God  Most  High. 

XI.  And  that  majesty,  in  virtue 
of  the  personal  union,  Christ  has  al- 
ways had,  but  in  the  state  of  his  hu- 
miliation he  divested  himself  of  it, 
for  which  cause  he  truly  grew  in  age, 
wisdom,  and  favor  w^ith  God  and 
men.  Wherefore  he  did  not  always 
make  use  of  that  majesty,  but  as  oft- 
en as  seemed  good  to  him,until  after 
the  resurrection,  he  fnlly  and  for- 
ever laid  aside  the  form  of  a  serv- 
ant, but  not  the  human  nature,  and 
was  established  in  the  plenary  use, 
manifestation,  and  revelation  of  the 
divine  majesty,  and  in  this  manner 
entered  into  his  glory  (Phil.  ii.  6 
sqq.).  Therefore  now  not  only  as 
God,  but  also  as  man,  he  knows 
all  things,  can  do  all  things,  is 
present  to  all  creatures,  has  under 
his  feet  and  in  his  hand  all  things 
which  are  in  heaven,  in  the  eartli, 
and  under  the  earth.  That  this 
is  so,  Christ  himself  bears  witness, 
saying  (Matt,  xxviii,  18  ;  John  xiii. 
3) :  '  All  power  in  heaven  and  in 
earth  is  given  unto  me.'  And 
Paul  saith  (Eph.  iv.  10) :  '  He  as- 
cended up  far  above  all  heavens, 
that  he  might  fill  all  things.'  This 
his  power,  being  every  wdiere  pres- 
ent, he  can  exercise,  nor  is  any- 
thing to  him  either  impossible  or 
unknown. 


THE  FORMULA  OF  CONCORD. 


153 


XII.  hide  adeo,  et  quidem  fa- 
clllime,  corjyus  simm  verum  et 
sanguinem  sxtum  in  Sacra  Ccena 
jprcEsens  distr'ibuere  potest.  Id 
vero  non  jit  secundum  inodum  et 
proprietatem  huma7i(B  naturce, 
sed  secundum  inodwm  et  proprie- 
tatern  dextrce  Dei,  ut  Lutherus 
secundum  audio giam  jidei  nostrce 
Christiance,  in  Catechesi  coriipre- 
hensce,  logui  solet.  Et  hcec  Chri- 
sti  in  Sacra  C(Bna  prodsentia  ne- 
quG  physica  aid  terrena  est,  negue 
Capernaitica :  interim  tamen  ve- 
rissima  et  guidem  substantialis 
est.  Sic  enim  verba  Testamenti 
Christi  sonant :  Hoc  est,  est,  est 
corpus  meum,  etc. 

Hac  nostra  fide,  doctrina  et 
confessione  persona  CJiristl  non 
solvitur,  guod  olim  Nestorius 
fecit.  Is  enim  veram  communi- 
cationem  idiomatum  seu  proprie- 
tatum  utriusgue  naturce  in  Chri- 
sto  negavit,  et  hac  ratione  Chri- 
sti personam  solvit :  guam  rem 
D.  Lutherus  in  lihello  suo  de 
Conciliis  perspicue  declaravit. 
Negue  hac  pia  nostra  doctrina 
ducB  in  Christo  naturce,  earum- 
gue  proprietates  confunduntur, 
aut  in  imam  essentiam  commi- 
scentur  {in  quo  errore  Eutyches 
fuit),  neque  humana  natura  in 
persona  Christi  negatur,  aut 
aholetur,  negue  altera  ncUura  in 


XII.  Hence  also,  and  indeed  most 
easily,  can  he,  being  present,  im- 
part his  true  body  and  his  blood 
in  the  Holy  Supper.  Now  this  is 
not  done  according  to  the  mode 
and  attribute  of  human  nature,  but 
according  to  the  mode  and  at- 
tribute of  the  right  hand  of  God, 
as  Luther,  according  to  the  anal- 
ogy of  our  Christian  faith,  as  con- 
tained in  the  Catechism,  is  wont  to 
speak.  And  this  presence  of  Christ 
in  the  Holy  Supper  is  neither  phj^s- 
ical  or  earthly,  nor  Capernaitic; 
nevertheless  it  is  most  true  and  in- 
deed substantial.  For  so  read  the 
words  of  the  Testament  of  Christ : 
'  This  is,  is,  is  my  body^  etc. 

By  this  our  faith,  doctrine,  and 
confession,  the  person  of  Christ  is 
not  severed,  as  of  old  Nestorius  sev- 
ered it.  For  he  denied  a  true  com- 
munication of  the  idiomata  or  at- 
tributes of  both  natures  in  Christ, 
and  in  this  way  sei3arated  the  person 
of  Christ :  which  thing  Dr.  Luther 
has  perspicuously  set  forth  in  his 
book  on  the  Councils.  Kor  by  this 
godly  doctrine  of  ours  are  the  two 
natures  in  Christ  and  their  attri- 
butes confounded,  or  mingled  into 
one  essence  (as  Eutyches  erroneous- 
ly taught),  nor  is  the  human  nature 
in  the  person  of  Christ  denied  or 
abolished,  nor  the  one  nature 
changed  into  the  other ;  but  Christ 


154 


SYMBOLA  EVANGELICA. 


alteram  mutatur :  sed  Chi'istiis 
verus  Deus  et  homo  in  tma  i?idi- 
visa  persona  est,  permanetque  in 
omnem  cHernitatem.  Hoc 2>ost  il- 
lud  Trinitatis  summum  est  myste- 
rium,  ut  Apostolus  (1  Tim.  iii.  16) 
testatur,  in  quo  solo  tota  nostra 
cofisolatio,  vita  et  salus  posita  est. 

Nkoativa. 

Contrarice  etfahce  doctrince  de  persona  Christi 
rejectio. 

Repudiamus  igitur  atqxie  dam- 
immus  omnes  erroneos,  quos  jam 
recitabimus,  articalos,  eo  quod 
Yerho  Dei  et  sincerce.  fidei  no- 
stne  ChristiancB  repugnant,  cum 
videlicet  sequentes  error  es  do- 
centur : 

I.  Quod  Deus  et  homo  hi  Chri- 
sto  non  constituant  unam  p)er- 
S07iam,  sed  quod  alius  sit  Dei 
Filius,  et  alius  hominis  Filius, 
ut  Nestorius  deliravit. 

II.  Quod  clivina  et  liumana 
naturae  in  unam  essentiam  com- 
mixtce  sint,  et  humana  natura  in 
Deitatem  mutata  sit,  ut  Eutyches 
furenter  dixit. 

III.  Quod  Christus  non  sit  ve- 
rus, natnralis  et  aiternus  Deus,  ut 
Arius  hlasph^mavit. 

IV.  Quod  Christus  no)i  veram 
hiimanam  naturam  anima  ratio- 
nali  et  corpore  constantem  hahue- 
rit,  ut  Mardon  finxit. 


is  and  abides  to  all  eternity  true 
God  and  man  in  one  undivided 
person.  Next  to  the  mystery  of  the 
Trinity  this  is  the  chiefest  mystery, 
as  the  Apostle  bears  witness  (1  Tim, 
iii.  16) ;  on  which  alone  all  our 
consolation,  life,  and  salvation  de- 
pend. 

Negative. 

Rejection  of  contrary  and  false  doctrine  touch- 
ing the  person  of  Christ. 

"We  repudiate,  therefore,  and 
condemn  all  the  erroneous  articles 
which  we  will  now  recount,  inas- 
much as  they  are  opposed  to  the 
Word  of  God  and  to  our  sound 
Christian  faith — the  errors  follow- 
ing, to  wit : 

I.  That  God  and  man  do  not  con- 
stitute one  person  in  Christ,  but 
that  the  Son  of  God  is  one  and  the 
Son  of  Man  another,  as  Nestorius 
insanely  feigned. 

II.  That  the  divine  and  human 
natures  are  commingled  into  one 
essence,  and  the  human  nature  is 
changed  into  Deity,  as  Eutyches 
has  madly  affirmed. 

III.  That  Christ  is  not  true,  nat- 
ural, and  eternal  God,  as  Arius 
blasphemously  declared. 

lY.  That  Christ  did  not  have  a 
true  human  nature,  consisting  of  a 
rational  soul  and  of  a  body,  as 
Marcion  feigned. 


THE  FORMULA  OF  CONCORD. 


155 


V.  Quod  u7no  personalis  fa- 
cial tantum  commn7iia  nomina 
et  communes  titiilos. 

yi.  Quod  2>hrasis  tantum  et 
modus  qiiidam  loqiiendi  sit,  cum 
dicitur :  Deus  est  hoino,  et  liomo 
est  Deus;  siqiiidem  Divinitas 
nihil  cum  humanitate,  et  huma- 
nitas  niJiil  cum  Deitate  realiter, 
hoc  est,  vere  et  Q'ei^Jsa,  commune 
haheat. 

VII.  Quod  tantum  sit  verha- 
lis,  sine  re  ipsa,  idiomatum  com- 
'inunicatio,  cum  dicitur :  Filium 
Dei  pro  peccatis  mundi  mortu- 
um  esse :  Filium  hominis  omni- 
potentem  factunn  esse. 

VIII.  Quod  humana  in  Chri- 
sto  natura,  eo  modo,  quo  est  Di- 
vinitas, facta  sit  essentia  qucv- 
dam  iiifinita,  et  ex  hac  essentiali, 
communicata,  in  humanam  na- 
turam  effusa,  et  a  Deo  separata 
rirtute  et  proprietate,  eo  modo, 
quo  divina  natura,  uhique  prce- 
sens  sit. 

IX.  Quod  humana  natura  di- 
viJice,  ratione  substantice  atque 
essentice  sum,  vel  proprietatum 
divinarum  essentialium,  excequa- 
ta  sit. 

X.  Quod  humana  natura  in 
Christo  in  omnia  loca  coeli  et 
terrce  localiter  expansa  sit ;  quod 


V.  That  the  personal  union 
makes  only  common  names  and 
common  titles. 

VI.  That  it  is  only  a  phrase,  and 
a  certain  mode  of  speaking,  when 
it  is  said :  God  is  man,  and  man  is 
God;  since  divinity  has  nothing 
really,  that  is,  truly  and  in  deed, 
common  with  humanity,  and  hu- 
manity nothing  common  with  De- 
ity. 

VII.  That  it  is  only  a  verbal 
commimicatio  idiomatum,  with- 
out any  corresponding  fact,  wlien 
it  is  said :  The  Son  of  God  has 
died  for  the  sins  of  the  world ;  the 
Son  of  man  has  become  omnipo- 
tent. 

VIII.  That  the  human  nature  in 
Christ  has  become  a  certain  infi- 
nite essence,  in  the  same  way  in 
which  the  divinity  is  one,  and  that 
from  this  essential,  communicated 
virtue  and  property,  effused  into 
human  nature  and  separate  from 
God,  it  is  every  where  present  in 
like  mode  and  manner  with  the 
divine  nature. 

IX.  That  the  human  nature  has 
been  made  equal  to  the  divine,  in 
respect  of  its  substance  and  es- 
sence, or  of  the  essential  divine  at- 
tributes. 

X.  That  the  human  nature  in 
Christ  is  locally  spread  out  into  all 
places  of  hea\en  and  earth;  some- 


156 


SYMBOLA  EVANGELICA. 


ne  quidem  divince  naiiirce  est  tri- 
huendum. 

XI.  Quod  Christo  imjjossibile 
sit,  propte?'  Jnimanoz  naturte  jpro- 
j)rietatem,  ut  simul  in  pluribus, 
quam  i?i  i(7io  loco,  nedum  ubique, 
suo  cum  corjwre  esse  jyossit. 

XII.  Quod  sola  humanitas  2^'i'0 
nobis  2)assa  sit,  nosque  redemerit, 
et  quod  Filius  Dei  in  j)assione 
mdlam  ^rorsus  cum  liumanitate 
{reijpsa)  commiinicatione'in  liabue- 
rit,  jperinde  ac  si  id  negotium 
nihil  ad  ipsuin  pertinuisset. 

XIII.  Quod  Filius  Dei  tan- 
tumm.odo  Divinitate  sua  nobis  in 
terris,  in  verbo,  sacramentis,  in 
omnibus  denique  cerumnis  nostris, 
prcesens  sit,  et  quod  Jicrg  jprasentia 
2'>rorsus  ad  humanitatem  nihil 
^ertineat.  Christo  ejiim,  ])ost- 
quam  nos  2^cissione  et  morte  sua 
redemerit,  secundum  humanita- 
tem suam  nihil  amjplius  nobis- 
cum  in  terris  esse  negotii. 

XIY.  Quod  Filius  Dei,  qui  hu- 
manam,  natwam  assumsit,  jam 
post  depositam  servi  formam, 
non  omiiia  opera  omnipotentice 
sua,  in  et  cum  humanitate  sua, 
et  per  earn,  efficiat,  sed  tantum 
aliqua,  et  quidem  in  eo  tantum 
loco,  ubi  huniana  natura  est  lo- 
caliter. 

XV.  Quod  secundum  humani- 
tatem,  omnipotentice    aliarumque 


thins:  that  is  iK)t  to  be  attributed 
even  to  the  divine  nature. 

XI.  That  it  is  impossible  for 
Christ,  on  account  of  the  propriety 
of  his  human  nature,  to  be  in  more 
places  than  one,  not  to  say  every 
where,  with  his  body. 

XII.  That  the  humanity  alone 
suffered  for  us  and  redeemed  us; 
and  that  the  Son  of  God  in  the 
passion  had  no  communication  at 
all  (in  very  deed)  with  the  human- 
ity, even  as  if  that  matter  had  in 
nowise  appertained  to  him. 

XIII.  That  the  Son  of  God  is 
present  to  us  on  earth  in  the  word, 
the  sacraments,  and  in  all  our 
troubles,  only  by  his  divinity,  and 
that  this  presence  appertains  noth- 
ing at  all  to  the  humanity.  For  that 
Christ,  after  he  had  redeemed  us 
by  his  passion  and  death,  had  no 
longer,  according  to  his  humanity, 
any  concern  with  us  on  earth. 

XIV.  That  the  Son  of  God,  who 
assumed  human  nature,  henceforth, 
after  having  laid  aside  the  form  of 
a  servant,  does  not  accomplish  all 
the  works  of  his  omnipotence  in 
and  with  his  humanity,  and  by 
means  of  it,  but  only  some  of  them, 
and  these  only  in  that  place  where 
the  human  nature  locally  is. 

XV.  That,  according  to  the  hu- 
manity, he  is  not  at  all  capable  of 


THE  FORMULA  OF  CONCORD. 


157 


jproprietatmn  divince  natural 
prorsus  oion  sit  cajpax.  Idque 
asserere  audent  contra  exjyressiun 
testimonium  CTiristi  (Matt,  xxviii. 
IS):  ^ Mihi  data  est  omnis  jpotes- 
tas  in  coelo  et  in  terra.^  Et  con- 
tradicunt  Paulo,  qui  ait  (Col.  ii. 
9):  ^  In  ipso  inhahitat  tota  Divi- 
nitatis  jylenitudo  corjpovaliter^ 

XYI.  Quod  Christo  secundum 
huriianitatem  data  quidem  sit 
maxima  jpotestas  in  coelo  et  in 
terra,  videlicet  major  et  amplior, 
quam  omnes  angeli  et  creaturct 
acceperint :  sed  tamen  ita,  ut 
cum  omnipotcntia  Dei  nullam 
habeat  communicationem,  neque 
omnipotentia  illi  data  sit.  Ita- 
que  medlam  quandam  potentiain, 
inter  omnipotentiam  Dei,  et  in- 
ter aliarum  creaturarwm  poten- 
tiam,  fincjunt,  datam  Christo  se- 
cundum liumanam  ejus  naturam 
per  exaltationem  •  quce  tninor 
quidem  sit,  quam  Dei  omnip>o- 
tentia,  major  tamen  omnium  ali- 
arum creaturarum  potestate. 

XVII.  Quod  Christo  secundum 
spiritum  suum  humanum  certi 
limites  positi  sint,  quantum  vi- 
delicet ipsum  scire  oporteat,  et 
quod  no7i  plus  sciat,  quam  ipsi 
conveniat,  et  ad  executiojiem  sui 
officii,  Judicis  nimirum,  necessa- 
7'io  requiratur. 

XVIII.  Quod  Christus  ne  hodie 


omnipotence  and  other  properties 
of  the  divine  nature.  And  this 
they  dare  to  assert  against  the  ex- 
press testimony  of  Christ  (Matt, 
xxviii.  18) :  'All  power  is  given  nnto 
me  in  heaven  and  in  earth.'  And 
they  contradict  Paul,  who  says  (Col. 
ii.  9) :  'In  him  dwelleth  all  the  full- 
ness of  the  Godhead  bodily,' 

XVI.  That  to  Christ,  according 
to  the  humanity,  there  is  given,  in- 
deed, the  greatest  power  in  heaven 
and  in  earth;  that  is,  a  power  great- 
er and  more  ample  than  all  angels 
and  creatures  have  received,  but  in 
such  wise,  nevertheless,  that  it  has 
no  communication  with  the  omnip- 
otence of  God,  nor  that  omnipotence 
has  been  given  to  him.  And  so 
they  feign  a  certain  middle  power 
between  the  omnipotence  of  God 
and  the  power  of  other  creatures, 
aciven  to  Christ  accordins;  to  his 
human  nature  by  exaltation ;  which 
is  less,  indeed,  than  the  omnipo- 
tence of  God,  yet  greater  than  the 
power  of  all  other  creatures. 

XVII.  That  to  Christ,  according 
to  his  human  spirit,  certain  limits 
are  appointed  as  to  how  much  it 
behooves  him  to  know,  and  that 
he  knows  no  more  than  is  suitable 
for  him,  and  is  necessarily  required 
for  the  execution  of  his  office,  to 
wit,  as  Judge. 

XVIII.  That  Christ  has  not  even 


158 


SYjMBOLA  evangelica. 


quidem  jperfectarti  habeat  cogni- 
tlonerii  Dei,  et  omnium  ijmus 
ojperum  /  cum  tamen  de  Christo 
scrijdum  sit  (Col.  ii.  3):  ^  In  ipso 
omnes  thesauros  &ajpientice  et  sci- 
entiw  ahsconditos  esse.'' 

XIX.  Quod  Christo  secundum 
humanitatis  suce  sj>iritnm,  im- 
j)ossihile  sit  scire,  quid  ah  cder- 
no  fuerit,  quid  jam  nunc  uhique 
fiat,  et  quid  in  omncm  (xternita- 
tern  sit  futurum. 

XX.  Rejicimus  etiam  damna- 
niusque,  quod  dictum,  Christi 
(Matt,  xxviii.  IS):  ' 3£ihi  data 
est  omuis  potestas  in  ccdo  et  in 
terra  f  horrihili  et  blasjjhema  in- 
terjpretatione  a  quibusdam  dejpra- 
vatur  in  hanc  sententiam :  quod 
Christo  secundum  divinam  suam 
naturam  in  resurrections  et  as- 
censione  ad  ca^los  iterum  resti- 
tuta  fuerit  omnis  j^otestas  in  codo 
et  in  terra,  ])erinde  quasi,  dum 
in  statu  humiliationis  erat,  cam 
jpotestatem,  etiam  secundum  Di- 
vinitatem,  deposuisset  et  exuisset. 
Ilac  enim  doctrina  non  modo 
verba  Testamenti  Christi  falsa 
exjplicatione  pervertuntur :  verum 
etiam  dudum  damnatm  Aria- 
nce  hoeresi  via  de  novo  sternitur, 
lit  tandem  ceteYna  Christi  Divi- 
nitas  negetur,  et  Christies  totus, 
quantus  est,  xma  cum  salute  no- 
stra  ainittatur,  nisi  huic   impicc 


now  a  perfect  knowledge  of  God 
and  of  all  his  works.  Whereas  it 
is  written  of  Christ  (Col.  ii,  3):  'In 
him  are  hid  all  the  treasures  of  wisr 
doin  and  knowledge.' 

XIX.  That  to  Christ,  according 
to  his  human  spirit,  it  is  impossi- 
ble to  know  what  has  been  fi'om 
all  eternity,  what  now  takes  place 
every  where,  and  what  will  be  to 
all  eternity. 

XX.AVe  also  reject  and  condenni 
the  way  in  which  the  saying  of 
Christ  (Matt,  xxviii.  18),  'All  power 
is  given  nnto  me  in  heaven  and  in 
earth,'  is  by  some,  through  a  hor- 
rible and  blasphemous  interpreta- 
tion, corruptly  wrested  to  this  effect: 
That  to  Christ,  according  to  his 
divine  nature,  there  was  restored 
again  at  the  resurrection  and  as- 
cension all  power  in  heaven  and 
on  earth;  as  if,  forsooth,  while  he 
was  in  the  state  of  humiliation  he 
had  laid  aside  and  put  off  that 
power  even  according  to  the  di- 
vine nature.  For  by  this  doctrine 
not  only  are  the  words  of  the  Tes- 
tament of  Christ  perverted  by  a 
false  interpretation,  but  also  a  way 
is  prepared  anew  for  the  long-since 
condemned  Arian  hei'esy;  so  that 
at  length  the  eternal  divinity  of 
(Jhrist  will  be  denied,  and  all  there 
is  of  Christ,  to<rether  with  our  sal- 


THE  FORMULA  OF  CONCORD. 


159 


doctrince  ex  solidis  Verhi  Dei  et 
fidei  nostroi  Catholicai  fundamen- 
tis  constanter  C07itradicatu7\ 


Aet.  IX. 

DE  DESCENSU  CHRISTI  AD  INFEROS. 
Status  Controverske. 

Disceptatum  fuit  super  hoc 
articido  inter  qiiosdam  tlieolo- 
gos,  qui  Atigustanam  Confessio- 
nem  jprqfitentur  :  quando  et  quo- 
rnodo  Doininus  noster  Jesus 
Christus,  ut  testatur  fides  nostra 
Gatholica,  ad  inferos  descenderit, 
an  id  ante,  vel  jjost  mortem  ejus 
factum  sit.  Proiterea  qucesitwn 
fuit,  num  anima  tantum,  an  di- 
v'mitate  sola,  an  vero  anima  et 
corpora  descenderit,  idque  an  spi- 
ritualiter,  an,  vero  corporaliter 
sit  factum.  Disputatum  ctiam 
est,  n%im  hie  articulus  ad  passio- 
nem,  an  vernm  ad  gloriosatn  vic- 
toriarn  et  triuwphum  Christi  sit 
referendus. 

Cum  autem  hie  fidei  nostrm 
articulus,  sicut  et  prcecedens,  ne- 
que  sensihus  neque  ratione  nostra 
comp>rehendi  queat,  sola  autem 
'fide  acceptandus  sit :  tinanimi 
consensu  considimus,  de  hac  re 
-non  esse  disputandum,  sed  quam 
simplicissime  hunc  articulum  cre- 
dendum  et  docendum  esse.    Atque 


ration,  will  be  lost,  unless  this  un- 
godly doctrine  be  steadfastly  con- 
tradicted according  to  the  solid 
grounds  of  the  Word  of  God  and 
of  our  Catholic  faith. 

Art.  IX. 

OF  THE  DESCENT  OF  CHRIST  INTO  HELL. 
Statement  of  the  Controversy. 
There  has  been  a  dispute  touch- 
ing this  article  among  certain  di- 
vines who  profess  the  Augsburg 
Confession :  when  and  how  our 
Lord  Jesus  Christ,  as  our  Catholic 
faith  attests,  descended  into  hell? 
whether  this  came  to  pass  be- 
fore or  after  his  death?  More- 
over, it  has  been  asked  whether 
he  descended  in  soul  only  or  in 
divinity  only,  or  indeed  in  soul 
and  bod}^,  and  whether  this  came 
to  pass  spiritually  or  corporally  ? 
It  has  also  been  disputed  whether 
this  article  is  to  be  referred  to  the 
passion,  or  to  the  glorious  victoiy 
and  triumph  of  Christ. 

Now,  inasmuch  as  this  article  of 
our  faith,  as  also  the  foregoing,  can 
be  comprehended  neither  by  our 
senses  nor  by  our  reason,  but  is  to 
be  received  by  faith  alone,  we  have 
by  unanimous  consent  agreed  that 
this  matter  should  not  be  disputed 
about,  but  should  be  believed  and 
taught  as  simply  as  possible.     And 


160 


SYMBOLA  EVANGELICA. 


in  hoc  negotio  seqxiamur  jpiam  I  in  this  respect  let  ns  follow  the  god- 
D.  Lutheri  doctrinam,  qui  hunc  ly  teaching  of  Dr.  Lutlier,  who,  in 
articulum     in    condone,    Torga  his  discourse  held  at  Torgan  in  the 


hahita  {Anno,  etc.  XXXIII.), 
pie  admodu7n  explicuit,  omiies 
inutlles  et  curiosas  quastiones 
2)racidit,  atque  ad  jpiam  fidei 
sim])Ucitatem  omnes  Cliristianos 
adhortatus  est. 

Satis  enim  nobis  esse  debet,  si 
sciainus,  Christum  ad  inferos 
descendisse,    infernum     omnibus 


year  1533,  nnfolded  this  article  iu 
a  most  godly  wise,  cutting  short  all 
curious  questions,  and  exhorting  all 
Christians  to  the  pious  simplicity 
of  faith. 

For  it  ought  to  be  enough  for 
us  to  know  that  Christ  descended 
into  hell,  that  he  destroyed  hell  for 


credmitibus  destruxisse,  nosque\2X\  believei-s,  and  that  we  through 
j)er  ijjsum  e  ])otestate  mortis  et  him  have  been  snatched  from  the 
Satance,  ab    interna    damnatione,  power  of  death  and  Satan,  from 


atque  adeo  e  faucibus  inferni 
ei'ej)tos.  Quo  autem^  tnodo  hac 
effecta  fuerint,  non  curiose  scru- 
temur,  sed  hujus  rei  cognitionem 
alteri  seculo  reservemus,  ubi  non 
modo  hoc  mysterium,  sed  alia 
multa,  in  Juic  vita  si7n2)liciter  a 
nobis  credita,  revelabuntur,  quce 
cajptunx  coocw  nostra  I'ationis  ex- 
cedunt. 


Art.  X. 

DE  CEREMOXnS  ECCLESIASTICIS, 

Qu(e  vuhjo  Adiaphora  seu  res  meJiie  et 
indiJjTerentes  vocantur. 

Orta  est  etiam  iiitcr  theologos 
Augustance  Confessionis  contro- 
versia  de  ceremoniis  seu  riti- 
bus  Ecclesiasticis,  qui  in  Verbo 
Dei   neque  prcecepti  sunt,  neque 


eternal  damnation,  and  even  from 
the  jaws  of  hell.  But  in  what  way 
these  things  have  been  brought  to 
pass  let  us  not  curiously  inquire, 
but  let  us  reserve  the  knowledge  of 
this  thing  to  another  world,  where 
not  only  this  mystery,  but  many 
other  things  also  which  in  this  life 
have  been  simply  believed  by  us, 
shall  be  revealed,  things  which  ex- 
ceed the  reach  of  our  blind  reason. 

Akt.  X. 

OF   ECCLESIASTICAL   CEREMONIES, 

Which  are  commonly  called  Adiajihora,  or 
things  indifferent. 

There  has  also  arisen  among  the 
divines  of  the  Augsburg  Confession 
a  controversy  touching  ecclesiastical 
ceremonies  or  rites,  which  are  nei- 
ther enjoined  nor  forbidden  in  the 


THE  FORMULA  OF  CONCORD. 


161 


^roMhiti,  sed  ordinis  tantum  et 
decori  gratia  in  Ecclesiam  sunt 
introducti. 

Status  CoNTROVERSiiE. 

Qimsitum  fuit,  num  jpersecu- 
tionis  tem;pore^  et  in  casu  con- 
fessionis  {etiamsi  adversarii  no- 
biscum  in  doctrina  consentire 
oioUnt)  niliilominiis  salva  consci- 
entia  aliqiiai  abrogatce  ceremonice, 
qiice  per  se  indiferentes,  et  a  Deo 
neqiie  inandatcB  neque  prohibitce 
sint,  jjostulantibus  id  et  urgenii- 
bus  adversariis,  iteriwi  i)i  iisum 
7'evocari  j)ossint,  et  an  hoc  modo 
cum  Pontijlciis  in  ejusmodi  ce- 
^•einoniis  et  adiaphoris  confor- 
mari  recte  queamus.  Una  2)C(,^s 
hoc  fieri  posse  affirmavit,  altera 
vero  negavit. 

ArriRMATIVA. 

Sincera  doctrina  et  confessio  de  hoc  Ar- 
ticulo. 

I.  Ad  hanc  controversiam  diri- 
mendam  imanimi  consensu  cre- 
dimus,  doccTnus,  et  coiijiteniur, 
quod  ceremonice  sive  ritus  Eccle- 
siastici  {qui  Verbo  Dei  neque 
prcBcepti  sunt,  neque  prohihiti, 
sed  tantum  decori  et  ordinis 
causa  instititti)  non  sint  per  se 
cultus  divinus,  aut  aliqua  saltern 
pars  cidtus  divini.  Scriptura 
est   enim  (Matt.  xv.  9) :  '  Frustra 


Word  of  God,  but  have  been  intro- 
duced into  the  Church  merely  for 
the  sake  of  order  and  seemliness. 

Statement  of  the  Controversy. 

It  has  been  asked  whether  in  time 
of  persecution  and  a  case  of  con- 
fession (even  though  our  adversa-* 
ries  will  not  agree  with  us  in  doc- 
trine), nevertheless  with  a  safe  con- 
science, certain  ceremonies  already' 
abrogated,  which  are  of  themselves 
indifferent,  and  neither  commanded 
nor  forbidden  by  God,  may,  on  the 
urgent  demand  of  our  adversaries, 
again  be  re-established  in  use,  and 
whether  we  can  in  this  way  rightly 
conform  with  the  Papists  in  cere- 
monies and  adiaphora  of  this  sort. 
The  one  part  has  affirmed  that 
this  might  be  done,  the  other  has 
denied  it. 

Affirmative. 

Sound  doctrine  and  confession  touching  this 
Article. 

I.  For  the  better  taking  away  of 
this  controversy  we  believe,  teach, 
and  confess,  with  unanimous  con- 
sent, that  ceremonies  or  ecclesiastic- 
al rites  (such  as  in  the  Word  of  God 
are  neither  commanded  nor  forbid- 
den, but  have  only  been  instituted 
for  the  sake  of  order  and  seemli- 
ness) are  of  themselves  neither  di- 
vine worship,  nor  even  any  part  of 
divine  worship.     For  it  is  written 


162 

colunt     me,    doccntes 
mandata  hominum^ 


SYMBOLA  EVANGELICA. 

doctrinas, 


II.  Credimus,  docemus,  et  con- 
fit  emur,  Ecclesice  l)ei,  nhivis  ter- 
rarxim,  et  quocunque  tempore,  li- 
cere,pro  re  nata,  ceremonias  tales 

*inutare,juxta  earn  rationem,  quce 
Ecclesice  Dei  iitilissima,  et  ad 
cedificationeni  ejusdeni  inaxhne 
accommodafa  judicatur. 

III.  Ea  tarnen  in  re  omnem  le- 
vitatem  fugiendani  et  offendicula 
cavenda,  in  primis  vero  infir mo- 
rum  in  fide  rationem  hahendam, 
et  iis  parcendum  esse  censemus. 


IV.  Credimus,  docemus,  et  con- 
fitemxir,  quod  temjporihus  pei'se- 
cutionum,  quando  persjpicua  et 
constans  confessio  a  nohis  exigi- 
tur,  hostihus  Evangelii  in  rebus 
adiaphoris  non  sit  cedendum. 
Sic  enim  Ajpostohis  inquit  (Gal. 
V.  1) :  '  Qua  lihertate  Christus  nos 
liberavit,  in  ea  state,  et  nolite  ite- 
rum  jugo  servitutis  suhjicl.^  Et 
alibi  (2  Cor.  vi.  14) :  '  Nolite  ju- 
gum  ducere  cum  infidelibus^  etc. 
'  Quae,  enim  est  societas  luci  ad 
tenebras  T  etc.  Item  (Gal.  ii.  5) : 
'  Quibxis  neque  ad  horam  cessl- 
tnus  siibjectione,  ut  Veritas  Evan- 
gelii 2'<^i">nane7'et   apud  vos.     In 


(Matt.  XV.  9) :  '  In  vain  tliey  do  wor- 
ship me,  teaching  for  doctrines  the 
commandments  of  men.' 

II.  We  believe,  teach,  and  confess 
that  it  is  permitted  to  the  Church 
of  God  any  where  on  earth,  and  at 
whatever  time,  agreeably  to  occa- 
sion, to  change  such  ceremonies,  in 
such  manner  as  is  judged  most  use- 
ful to  the  Chnrch  of  God  and  most 
suited  to  her  edification. 

III.  We  judge,  nevertheless,  that 
in  this  matter  all  levity  should  be 
avoided  and  matters  of  offense  be 
guarded  against,  and  that  especially 
account  should  be  taken  of  the  weak 
in  the  faith,  and  forbearance  shown 
towards  them  (1  Cor.  viii.  9  ;  Rom. 
xiv.  13). 

IV.  AVe  believe,  teach,  and  con- 
fess that  in  times  of  persecution, 
when  a  clear  and  steadfast  confes- 
sion is  required  of  us,  we  ought  not 
to  yield  to  the  enemies  of  the  Gos- 
pel in  things  indifferent.  For  thus 
speaks  the  Apostle  (Gal.  v.  1) : '  Stand 
fast,  therefore,  in  the  liberty  where- 
with Christ  hath  made  us  free,  and 
be  not  entangled  again  with  the 
yoke  of  bondage.'  And  elsewhere 
(2  Cor.  vi.  14) :  '  Be  not  unequally 
yoked  together  witli  unbelievers,' 
etc.  '  For  what  concord  hath  light 
with  darkness  ?'  Also  (Gal.  ii.  5) : 
'  To  whom  wc  gave  place  by  sub- 
jection, no,  not  for  an  hour;  tliat 


THE  FORMULA  OF  CONCORD. 


163 


tali  enim  rerum  statu  non  agitiir 
jam  amjplius  de  adiaphoris,  sed 
de  veritate  Evangelii,  et  de  li- 
hertate  Christiana  sarta  tectaque 
conservanda,  et  quonwdo  caven- 
dum  sit,  ne  manifeste  idolola- 
trla  covfirmetur,  et  infirmi  in 
fide  qffendantur.  In  hujusmodi 
rehus  nostrum  certe  non  est,  ali- 
qibid  adversariis  largin :  sed 
officium  nostrum  requirit,  iit 
jtiam  et  ingenuam  confessiojiem 
edamus,  et  ea  i^atlenter  feramxis, 
quce  Dominxis  nohis  ferenda  im- 
]}osuerit,  et  hostibus  Verhi  Dei 
i?i  nos  2>ermiserit. 


V.  Credimus,  doceraus,  et  con- 
fitemur,  quod  Ecclesia  alia  aliam, 
damnare  non  debeat,  jyrojy^fe/'^^, 
quod  hcec  vet  ilia  j)lus  minusve 
externarum  ceremoniarum,  quas 
Dominus  non  instituit,  observet ; 
si  modo  in  doctrina  ejusqzce  ar- 
tlculis  omnibus,  et  in  vera  Sacra- 
Qnentoruin  usu  sit  inter  eas  con- 
sensus. Hoc  enim  vetus  et  verum 
dictum  est :  Dissonantia  jejunii 
non  dissolvif  consonantiam  fidei. 

Nkgativa. 
Fahce  doctrince  de  hoc  Articulo  rejectio. 

Repudiamus  atque  damnamus 
hcec  falsa  et  Verbo  Dei  contraria 
dogmata : 


the  truth  of  the  Gospel  might  re- 
main with  yoii.'  For  in  such  a 
state  of  tliino-s  it  is  no  lono;er  a 
question  of  adiaphora,  but  of  the 
restoration  and  maintenance  of  the 
truth  of  the  Gospel  and  of  Christian 
liberty,  and  of  how  care  may  be 
taken  lest  idolatry  be  manifestly 
strengthened  and  the  weak  in  the 
faith  be  caused  to  stumble.  In 
matters  of  this  sort  it  is  certainly 
not  our  part  to  concede  any  thing 
to  our  adversaries,  but  our  duty  re- 
quires that  we  should  show  forth  a 
godly  and  frank  confession,  and 
patiently  bear  those  things  which 
the  Lord  may  have  laid  upon  us  to 
bear,  and  may  have  suffered  our 
enemies  to  do  against  us. 

V.  We  believe,  teach,  and  confess 
that  one  Church  ought  not  to  con- 
demn another  because  it  observes 
more  or  less  of  external  ceremonies, 
which  the  Lord  has  not  instituted, 
provided  only  there  be  consent  be- 
tween them  in  doctrine  and  all  the 
articles  thereof,  and  in  the  true  use 
of  the  sacraments.  For  so  runneth 
the  old  and  true  saying:  'Dissimi- 
larity of  fasting  does  not  destroy 
similarity  of  faith.' 

Negative. 
Rejection  of  false  doctrine  touching/  this  Article. 

AVe  repudiate  and  condemn  the 
following  false  dogmas  as  repug- 
nant to  the  Word  of  God : 


164 


SYMBOLA  EVANGELICA. 


I.  Quod  Jiumana  traditiones  et 
constitutiones,  in  Ecclesiasticis  re- 
h^is,  jper  se,  jyw  cultu  Dei,  aut 
certe  pro  ])arte  divini  cultus  sint 
habendcc. 

II.  Quando  ejusmodi  ceremo- 
niie  et  constitutiones  Ecclesice  Dei 
coadione  quadam  tanquam  ne- 
cessarue  ohtruduntiw,  et  quidem 
contra  lihertatem  Christianam, 
quam  Ecclesia  Christi  in  rebus 
ejusmodi  externis  habet. 

III.  Cum  asseriiur,  quod  tem- 
pore persecutionis,  quando  clara 
confessio  requiritur,  hostibus 
Evangelii  in  observatlone  ejus- 
modi rerum  adiapTiorariim  gra- 
tijlcarij  et  cum  ipsis  pacisci  et 
consentire  liceat ':  qrice  res  cu?n 
detrimento  veritatis  codestis  con- 
juncta  est. 

W.  Cum  externoi  ceremonial, 
quai  indifferent.es  sunt,  ea  opin- 
ione  abrogantur,  quasi  Ecclesia 
Dei  liberum  own  sit,  pro  re  nata, 
nt  judicaverit  ad  adijicationem 
utile  esse,  lianc  vel  illam  ceremo- 
niam,  ratione  libertatis  Chri- 
stiana j  usujpare. 


I.  That  human  traditions  and 
constitutions  in  things  ecclesiastical 
are  of  themselves  to  be  accounted 
as  divine  worship,  or  at  least  as  a 
part  of  divine  worship. 

II.  Wlien  ceremonies  and  consti- 
tutions of  this  kind  are  bj  a  sort  of 
coercion  obtruded  upon  the  Church 
as  necessary,  and  that  contrary  to 
the  Christian  liberty  which  the 
Church  of  Christ  has  in  external 
matters  of  this  sort. 

III.  When  it  is  asserted  that  in 
time  of  persecution,  when  a  clear 
confession  is  required,  it  is  permit- 
ted to  gratify  the  enemies  of  tlie 
Gospel  in  the  observation  of  adia- 
phora  of  this  sort,  and  to  covenant 
and  agree  with  them,  which  thing 
is  attended  with  detriment  of  the 
heavenly  truth. 

IV.  When  external  ceremonies, 
which  are  indifferent,  are  abrogated 
under  the  opinion  that  it  is  not  free 
to  the  Church  of  God,  as  occasion 
demands,  to  use  this  or  that  cere- 
mony by  the  privilege  of  its  Chris- 
tian liberty  as  it  shall  judge  to  be 
useful  to  edification. 


THE  FORMULA  OF  CONCORD. 


165 


Aet.  XI. 

DE   ^TEKNA   PE^DESTINATIONE   ET 
ELECTIONE   DEI. 

De  hoc  articido  non  quidem 
publice  mota  est  controvcrsia 
inter  AugustancB  Confessionis 
Theologos :  sed  tamen  cwn  hie 
articulus  magnam  joiis  mentibus 
consolationem  adferat,  si  recte  et 
dextre  exjMcetur^  visum  est  eioi- 
deni  ill  hoc  scripto  declarare,  ne 
forte  temporis  jprogressn  disjni- 
tationes  aliquce  cum  offendiculo 
conjunct^  de  hao  re  exoriantur. 


Affirmativa, 
Slncera  doctrina  de  hoc  Articulo. 

I.  Primum  omniutn  est,  quod 
accurate  ohservari  oportet,  discri- 
meii  esse  inter  jjrcescientiam  [Vor- 
sehimgl,  ef  j)?xedesti?iatio7iem,  sive 
cdernam  electionem  [ewige  Wahl] 
Dei. 

II.  Prcvscientia  enim  Dei  nihil 
aliud  est,  quam  quod  Deus  om- 
nia noverit,  antequam  fiant,  sicut 
SGTijptum  est  (Dan.  ii.  28):  ^ Est 
Deus  in  ccelo,  revelans  mysteria, 
qui  indicavit  tihi  Rex  Nahucho- 
donosor,  qum  ventura  stmt  in  no- 
vissimis  tem/porihus.^ 

III.  HiTG  Dei  prcescientia  simul 
ad  Ijonos  et  malos  jpertinet,  sed 
interim  non  est  causa  mali,  neque 
est  causa  peccati,  quce  hominem 


Art.  XI. 

OF     THE     ETERNAL     PREDESTINATION 
AND   ELECTION   OF    GOD. 

Touching  this  article  there  has 
not,  indeed,  arisen  any  public  con- 
troversy among  the  divines  of  the 
Augsburg  Confession ;  but  never- 
theless, inasmuch  as  this  article 
brings  great  consolation  to  pious 
minds,  if  it  be  rightly  and  skillfully 
expounded,  it  has  seemed  good  to 
set  forth  the  same  in  this  writinir, 
lest  perchance,  in  process  of  time, 
certain  disputations  leading  to  of- 
fense should  arise  thereupon. 

Affirmative. 
Sound  doctrine  touching  this  Article. 

I.  First  of  all,  it  ought  to  be 
most  accurately  observed  that  there 
is  a  distinction  between  the  fore- 
knowledge and  the  predestination 
or  eternal  election  of  God. 

II.  For  the  foreknowledge  of 
God  is  nothing  else  than  this,  that 
God  knows  all  things  before  they 
come  to  pass,  as  it  is  written  (Dan. 
ii.  28) :  '  There  is  a  God  in  heaven 
that  revealeth  secrets,  and  maketh 
known  to  the  king  Nebuchadnezzar 
what  shall  be  in  the  latter  days.' 

III.  This  foreknowledge  of  God 
extends  both  to  good  and  evil  men; 
but  nevertheless  it  is  not  the  cause 
of  evil,  nor  is  it  the  cause  of  sin. 


166 


SYMBOLA  EVANGELICA. 


ad    scelus    imj>ellat.      Peccatum  I  impelling  man  to  crime.     For  sin 


envrn  ex  diabolo,  et  ex  hominis 
jprava  et  mala  voluntate  oritur. 
Neqiie  hwc  l)ei  j^rcescientia  causa 
est,  quod  homines  pereant ;  hoc 
enim  sihi  ipsis  imjmtare  debent : 
sed 2^rcBscientla  Dei  disj^onit  \ord- 
i\et'\  malum,  et  metas  illi  consti- 
tuit,  quousque  jprogrcdi  et  quam 
diu  dtirare  debeat,  idque  eo  di- 
rigit,  ut,  licet  J96'?'  se  malum  sit, 
nihiloininus  electis  Dei  ad  salu- 
tem  cedat. 

lY.  Prcedestinatio  vero,  seu 
aterna  Dei  electio,  tantum  ad 
honos  et  dilectos  filios  Dei  per- 
tinet ;  et  hcnc  est  causa  ipsoriim, 
salutis.  Etenim  eorum  salutem 
procurat,  et  ea,  qiue  ad  ipsa^n 
pertinent,  disponit.  Super  hanc 
Dei  p)rmlest'inationem  salus  no- 
stra ita  fundata  est,  ut  infero- 
rum  porh.^i  earn  evertere  neque- 
ant  (John  x.  28;  Matt.  xvi.  18). 

V.  Ilcec  Dei  prcadestinatio  non 


arises  fi'om  tlie  devil,  and  from  the 
depraved  and  evil  will  of  man. 
Nor  is  this  foreknowledge  of  God 
the  cause  why  men  perish,  for  this 
they  ought  to  impute  to  themselves. 
But  the  foreknowledge  of  God  dis 
poses  evil  and  sets  bounds  to  it,  how 
far  it  may  proceed  and  how  long- 
endure,  and  directs  it  in  such  wise 
that,  though  it  be  of  itself  evil,  it 
nevertheless  turns  to  the  salvation 
of  the  elect  of  God. 

IV.  But  the  predestination  or 
eternal  election  of  God  extends 
only  to  the  good  and  beloved  chil- 
dren of  God,  and  this  is  the  cause 
of  their  salvation.  For  it  procures 
their  salvation,  and  appoints  those 
things  which  pertain  to  it.  Upon 
this  predestination  of  God  our  sal- 
vation is  so  founded  that  the  gates 
of  hell  can  not  prevail  against  it 
(John  X.  28  ;  Matt.  xvi.  18). 

V.  This  predestination  of  God  is 


in  arcano  Dei  consilio  est  scru-  not  to  be  searched  out  in  the  hidden 
tanda,  sed  in  Verio  Dei,  in  quo  counsel  of  God,  but  is  to  be  sought 


revelatur  qua-renda  est. 

VI.  Verhum  autem  Dei  dedu- 
cit  nos  ad  Christum,  is  est  liber 
ille  vitcc,  in  quo  omyies  inscripti  et 
electi  sunt,  qui  salutem  aternam 
consequuntur.  Sic  enim  scriptum 
est  (Eph.  i.  4) :  ^Elegit  nos  in  Chri- 
sto,  ante  mundi  constitutionem.^ 


in  the  Word  of  God,  in  which  it  is 
revealed. 

VI.  But  the  Word  of  God  leads 
us  to  Christ,  he  is  that  book  of  life 
in  which  all  are  inscribed  and  elect- 
ed who  attain  eternal  salvation. 
For  thus  it  is  written  (Eph.  i.  4) : 
'lie  hath  chosen  us  in  Christ  be- 
i  fore  the  foundation  of  the  world.' 


THE  FORMULA  OF  CONCORD. 


167 


VII.  Christus  vero  07nnes  jpec- 
catores  ad  se  vocat,  et  j^romittlt 
illis  levationem,  et  serio  vult  \lst 
ihm  Er7ist\,  ut  omnes  homines  ad 
se  veniant,  et  sibi  considi  et  sub- 
veniri  sinant.  His  sese  Bedemjj- 
torem  in  verbo  offert,  et  vult,  ut 
verhuni  audiatur,  et  tit  aures  non 
ohdurentur,  nee  verTjum  negliga- 
tur  et  conteinnatar.  Et  proinit- 
tit  se  largiturum  virtutem  et 
ojperoAionem  Sj)iritus  Sancti  et 
auxillum  divinitm,  ut  in  fide 
constantes  jpermaneaiiius,  et  vitatn 
(xternajn  conscquamur. 

YIII.  De  nostra  igititr  electione 
ad  vitam  oeternani  negue  ex  ra- 
tionis  nostrcE.  judicio,  neque  ex 
lege  Dei  judicandmn  est,  ne  vel 
dissolutcB  et  Ejpicurect  vitce  nos 
tradamus,  vel  in  desperationem 
incidamus.  Qui  enini  rationis 
Slice  judicium  in  hoc  negotio  se- 
guuntur,  in  horum  cordibus  hen 
jperniciosoi  cogitationes  (quibus 
cegerrime  resistere  possunt)  exci- 
tant ur  :  Si  (inquiunt)  Deus  me 
ad  ceternam  salutem  elegit,  no?i 
jpotero  daninari,  quicquid  etiam 
designavero.  Contra  vero,  si  non 
su?n  electus  ad  vitam,  ceternam, 
nihil  plane  mihi  profuerit,  quan- 
tumcunque  boni  fecero,  omnes 
enim  conatus  mei  ii'rifi  erunf  [es 
ist  doch  alles  umsonsf]. 

Vol.  III.— M 


VII.  But  Christ  calls  all  sinners 
to  liim,  and  promises  to  give  them 
rest.  And  he  earnestly  wishes  that 
all  men  may  come  to  him,  and  suf- 
fer themselves  to  be  cared  for  and 
succored.  To  these  lie  offers  him- 
self in  the  AVord  as  a  Redeemer,  and 
wishes  that  the  Word  may  be  heard, 
and  that  their  ears  may  not  be  hard- 
ened, nor  the  Word  be  neglected  and 
contemned.  And  he  promises  tliat 
he  will  bestow  the  virtue  and  oper- 
ation of  the  Holy  Spirit  and  divine 
aid,  to  the  end  that  we  may  abide 
steadfast  in  the  faith  and  attain 
eternal  life. 

VIII.  Therefore  we  are  to  judge 
neither  by  the  judgment  of  our 
own  reason  nor  by  the  law  of  God, 
concerning  our  election  to  eternal 
life,  lest  we  either  give  ourselves 
over  to  a  dissolute  and  Epicurean 
life  or  fall  into  desperation.  For 
they  who  follow  the  judgment  of 
their  own  reason  in  tliis  matter,  in 
their  hearts  arise  these  mischievous 
thoughts,  which  it  is  hard  indeed 
for  them  to  resist:  If  (say  they) 
God  has  elected  me  to  eternal  sal- 
vation, I  can  not  be  damned,  let  me 
do  what  evil  I  will.  But,  on  the 
other  hand,  if  I  am  not  elected  to 
eternal  life,  all  the  good  that  I  may 
do  will  advantage  me  nothing  at 
all,  for  all  my  endeavors  will  be  in 
vain. 


168 


SYMBOLA  EVANGELICA. 


IX.  Vera  igitur  sententia  deprce- 
destlnatione  ex  Evangelio  Christi 
ilisccnda  est.  In  eo  eniin  persjpi- 
cue  docetur,  quod  Dens  omnes  sub 
{ncredulitatem  co7icluserit,  ut  om- 
nium misereatur^  et  quod  nolit 
quenquam  perii'e,  sed  jpotius  ut 
omnes  convei'tantur,  et  in  Chri- 
stum credant  (Rom.  xi.  32 ;  Ezek. 
xviii.  23;  xxxiii.  11;  2  Pet.  iii.  9; 
1  Jolin  ii.  2). 

X.  Qui  igitur  voluntatem  Dei 
revelutam  inquirunt,  eoque  ordine 
progredmntur,  quern  D.  Paulus 
in  Ejnstola  ad  Romanos  secutus 
est  {qui  hominem  jprius  deducit 
ad  pcenitentiam,  ad  agnitionem 
jpeccatorum^  ad  fidem  in  Chri- 
stum^ ad  ohedientiam  mandato- 
rum  Dei,  quam  de  (xternce  jorcc- 
destinationis  mysterio  loquatur), 
iis  doctrina  de  pnadestinatione 
Dei  salutaris  est.  et  maximavi 
consolationem  affert. 

XI.  Quod  vero  scriptum  est 
(Matt.  xxii.  14),  ^ Multos  quidem 
vocatos,  paucos  vero  electos  esse  /' 
non  ita  acdinendum  est,  quasi 
Deus  nolit,  ut  omnes  salventur  j 
sed  damnationis  imjnorum  causa 
est,  quod  Verhum  Dei  ant  pror- 
sus  non  audia?it,  sed  contuma- 
citer  contemnant,  aures  ohdurent, 
et  cor  indurent,  et  hoc  modo  Spi- 
ritui    Sancto    viam    ordinariam 


IX.  The  true  opinion,  therefore, 
concerning  predestination  is  to  be 
learned  from  the  Gospel  of  Christ. 
For  in  it  is  clearly  taught  that '  God 
hath  concluded  all  under  unbelief, 
that  he  might  have  mercy  upon  all ;' 
and  that '  he  is  not  willing  that  any 
should  perish,  but  rather  that  all 
should  be  converted  and  believe  in 
Christ'  (Eom.  xi.  32;  Ezek.  xviii. 
23 ;  xxxiii.  11 ;  2  Pet.  iii.  9  ;  1  John 
ii.  2). 

X.  AVhoever,  therefore,  inquire 
into  the  revealed  will  of  God,  and 
proceed  in  that  order  M'hich  St,  Paul 
has  followed  in  the  Epistle  to  the 
Romans  (who  first  leads  man  to  re- 
pentance, to  the  acknowledgment 
of  his  sins,  to  obedience  to  the 
commandments  of  God,  before  he 
speaks  of  the  mystery  of  eternal 
predestination),  to  them  the  doc- 
trine of  the  predestination  of  God 
is  salutary,  and  affoi'ds  very  great 
consolation. 

XI.  But  as  to  tlie  declaration 
(Matt.  xxii.  14), '  Many  are  called, 
but  few  are  chosen,'  it  is  not  to  be 
so  understood  as  if  God  were  un- 
willing that  all  should  be  saved, 
but  the  cause  of  the  damnation  of 
the  ungodly  is  that  they  either  do 
not  liear  the  Word  of  God  at  all, 
but  contumaciously  contemn  it,  stop 
their  ears,  and  harden  their  hearts, 
and  in  this  way  foreclose  to  the 


THE  FORMULA  OF  CONCORD. 


169 


pi'cecludant,  ut  opus  suiwi  in  eis 
efficere  nequeat,  aut  certe  quod 
verbum  audltum  fiocci  pendant 
[in  Wind  schlagen'],  atque  ahj lei- 
ant.  Quod  igitur  pereunt^  7ieque 
Deus,  neque  ipsius  electio,  sed  ma- 
litia  eorum  in  culpa  est  (2  Pet.  il. 
1  sqq. ;  Luke  ii.  49,  52 ;  Heb.  xii. 
25  sqq.). 

XII.  IIuG  usque  homo  pins  in 
meditatione  artimdi  de  ceterna 
Dei  electione  tuto  progredl  po- 
test, quatenus  videlicet  ea  in 
Verho  Dei  est  revelata.  Verbum 
Dei  enim  nobis  Christum,  librum 
vitce,  p>roponit :  is  nobis  per 
Eoangelii  pr<x,dicationein  aperi- 
tur  et  evolvitur,  sicut  scriptum 
est  (Rom.  viii.  30) :  '  Quos  elegit, 
hos  vocavit^  In  Christo  iglt^ir 
electio  cvterna  Dei  Patris  est 
queer enda.  Is  in  ceterno  suo  con- 
silio  decrevit,  quod  prceter  eos, 
qui  Filium  ejus  Jesum  Chi'istum, 
agnoscunt  et  in  eum  vere  cre- 
dunt,  neminem  salvum  facere  ve- 
lit.  Heliquce  cogitationes  ex  ani- 
mis  piorum  penitus  excutiendce 
sunt,  qui  non  a  Deo,  sed  ex  af 
flatu  SatancB  proficiscuntur,  qui- 
hus  humani  generis  hostis  hoc 
agit,  lit  dulcissirnam  illam  con- 
solationem  vel  enervet,  vel  peni- 
tus e  medio  tollat,  quatn  ex  sa- 
luberrima  hac  doctrina  haurire 
possumus,     qua     videlicet     certi 


Spirit  of  God  his  ordinary  way, 
so  that  he  can  not  accomplish  his 
work  in  them,  or  at  least  when  they 
have  heard  the  Word,  make  it  of  no 
account,  and  cast  it  away.  ISTeither 
God  nor  his  election,  but  their  own  ^, 
wickedness,  is  to  blame  if  they  per- 
ish (2  Pet.  ii.  1  sqq. ;  Luke  ii.  49, 
52  ;  Heb.  xii.  25  sqq.). 

XII.  So  far,  therefore,  may  a 
godly  man  proceed  with  safety  in 
meditation  upon  tlie  article  of  the 
eternal  election  of  God,  even  as  far, 
that  is,  as  it  is  revealed  in  the  Word 
of  God.  For  the  AVord  of  God 
proposes  to  us  Christ,  the  Book  of 
Life  which  through  the  preaching  of 
the  Gospel  is  opened  and  spread  out 
before  us,  as  it  is  written  (Rom.  viii. 
30) :  '  Whom  he  did  predestinate, 
them  he  also  called.'  In  Christ, 
therefore,  is  the  eternal  election  of 
God  the  Father  to  be  sought.  He 
in  his  eternal  counsel  has  decreed 
that  besides  those  who  acknowledge 
his  Son  Jesus  Christ,  and  truly  be- 
lieve on  him,  he  will  save  no  one. 
Other  surmisings  should  be  wholly 
dismissed  from  the  minds  of  the 
godly,  because  they  are  not  of  God, 
but  of  the  inspiration  of  Satan, 
M'hereby  the  enemy  of  mankind  is 
endeavoring  either  to  weaken  or 
wholly  to  take  away  that  most  sweet 
consolation  which  we  may  draw 
from  this  most  wholesome  doctrine : 


170 


SYMBOLA  EVANGELICA. 


reddhnui\  quod  mera  gratia^  sine 
ullo  nostro  merito,  in  Christo  ad 
intam  cvternam  electi  simus,  et 
quod  nemo  ex  i^psiiis  manihus  ra- 
pere  nos  j^ossit.  Et  hanc  cle- 
mentissimam  electionem  non  nu- 
dis  verbis,  sed  inte)'j)osito  jtire- 
jurando  Dominus  contestando 
Gonfirmavit,  et  venerahilihus  Sa- 
cramentis  nobis  obsignavit,  quo- 
rum in  suinmis  tentationibus 
meininisse,  et  ex  iis  consolatio- 
nem  jpetere  debemus,  ut  ignita 
Diaboli  tela  extinguamus. 

XIII.  Interim  tamen  summo 
studio  in  eo  elaboremus,  ut  ad 
normam  voluntatis  divince  vitam 
nostrum  instituamus,  et  vocatio- 
nem  nostrum  \T.it  D.  Petrus  (2 
Pet.  i.  20)  loquitur']  firmam.  fa- 
ciamus,  neque  a  Dei  revelato 
verbo  latum  itnguem  recedamus ; 
illud  enim  nunq^iam  nos  fallet. 

XIV.  ITac  brevi  exjylicatione 
ceterncB  electionis  divince  honos 
Sims  Deo  jplene  et  in  solidum  tri- 
buitur :  quod  videlicet,  secundum 
voluntatis  such  pi'oj>ositu7n,  mera 
misericordia,  sine  ullo  nostro  7ne- 
ri to  salvos  nos  facial.  Neque  ta- 
men hac  docirina,  vel  gravioribus 
illis  animi  pert  urbationibus,  etpu- 
sillanimitati,  vel  Epicurismo  [zur 
K leinmilthigkeit  oder  rohem,  wil- 
deni  Leben\  ansa  prcxbetur. 


inasmuch  as  by  it  we  are  rendercil 
certain  that  by  mere  grace,  with- 
out any  merit  of  our  own,  we  arc 
chosen  in  Christ  to  eternal  life,  and 
that  no  one  can  pluck  us  out  of  his 
hands.  And  this  most  merciful 
election  the  Lord  hath  attested  and 
confirmed,  not  by  mere  words,  but 
by  the  mediation  of  an  oath,  and 
hath  sealed  to  iis  by  the  holy  sacra- 
ments, which  we  ought  to  call  to 
mind  in  our  deepest  temptations, 
and  seek  consolation  from  them, 
that  we  may  quench  all  the  fiery 
darts  of  the  Devil. 

XIII.  Yet  none  the  less  ought  we 
to  take  the  utmost  pains  to  fashion 
our  life  agreeably  to  the  norm  of 
the  divine  "vvillj  and  to  maJce  our 
calling  and  election  sure,  as  St.  Pe- 
ter says  (2  Pet.  i.  10),  nor  to  recede 
a  hair-breadth  from  the  revealed 
Word  of  God  ;  for  that  will  never 
fail  us. 

XIV.  This  brief  explication  of 
the  eternal  election  of  God,  attrib- 
utes fully  and  completely  to  God 
his  own  proper  honor,  showing  that 
he  saves  us  according  to  the  pur- 
pose of  his  own  will,  of  mere  com- 
passion, without  any  merit  of  our 
own.  While  by  this  doctrine  no 
handle  is  given  to  vehement  dis- 
turbances of  mind  and  faint-heart- 
edness,  nor  to  Epicureanism. 


THE  FORMULA  OF  CONCORD. 


171 


Negativa, 
Falsce  doctrince  de  hoc  Articulo  rejecilo. 

Credi7iius  igitur  et  sentimus, 
quando  doctrina  de  electione  Dei 
ad  vitam  cdernam  eo  modo  pro- 
ponitu7',  ut  jyerturbatm  pice  meii- 
tes  ex  ea  consolationem  nullam  ca- 
pere  quecuit,  sed potius per  eara  in 
aniini  angustias  \Kleininathig- 
heit\  aut  desperationem  coiijician- 
tur,  aut  iinpoenitentes  in  dissoluta 
sua  vita  confirm entur,  quod  arti- 
culus  hie  non  ad  normani  verhi  et 
voluntatis  Dei^  sed  juxta  humance 
rationis  judicium-,  et  quidem,  im- 
pidsu  Satance,  male  et  perpe- 
rarii  tractetur.  '  Qucvcicnque  enim 
scripta  sunt^  [inquit  (Rom.  xv.  4) 
apostolus']  'ad  nostram  doctri- 
nam  scripta  sunt,  tit  per  p)aticn- 
tiavi  et  consolationem  Scriptura- 
runi  spem  Jiaheamus.^  Rejicimus 
itaque  omnes,  quos  jam  enumera- 
himus,  errores. 

I.  Quod  Deus  nolit,  ut  omnes 
homines  pcenitentiam  agant,  et 
Evangelio  credant. 

II.  Quando  Deus  nos  ad  se 
vocat,  quod  non  serio  hoc  velit, 
ut  omnes  homines  ad  ipsuin  ve- 
niant. 

III.  Quod  nolit  Deus,  ut  om- 
nes salventur,  sed  quod  quidam, 
non  ratione  peccatorum  suorwn, 
verum  solo  Dei  consilio,  pro- 
posito   et   voluntate,  ad  exitiuin 


Negative. 
Rejection  of  false  doctrine  touchinf/  this  Article. 

We  believe,  therefore,  and  j  udge 
that  when  the  doctrine  of  God's 
election  of  men  to  eternal  life  is  so 
propounded  that  godly  minds  can 
derive  no  consolation  from  it  under 
anxiety,  but  are  by  it  the  rather 
tlirown  into  distress  of  mind  or 
desperation,  or  the  impenitent  are 
confirmed  in  their  dissolute  life, 
that  this  article  is  not  then  handled 
agreeably  to  the  rule  of  the  word 
and  will  of  God,  but  according  to 
the  judgment  of  human  reason,  and 
that  badly  and  falsely  by  the  insti- 
gation of  Satan.  '  For  whatsoever 
things  were  written  aforetime'  [says 
the  apostle  (Romans  xv.  4)]  '  were 
written  for  our  learning,  that  we 
through  patience  and  comfort  of 
the  Scriptures  might  have  hope."' 
We  therefore  reject  all  the  errors 
which  we  will  now  enumerate  : 

I.  That  God  is  unwilling  that  all 
men  should  repent  and  believe  the 
Gospel. 

II.  That  when  God  calls  us  to 
him,  he  does  not  earnestly  wish 
that  all  men  should  come  to 
hira. 

III.  That  God  is  not  willing  that 
all  men  should  be  saved,  but  that 
some  men  are  destined  to  destruc- 
tion, not  on  account  of  their  sins, 
but  by  the  mere  counsel,  purpose, 


172 


SYMBOLA  EVANGELICA. 


destinati  sint,  ut  j)?'orsus  salute?)! 
conseqid  non  jjossint. 

IV.  Quod  non  sola  Dei  mise- 
ricordia  et  scmctlssimum  Christi 
meritum,  sed  etiam  in  nobis  ipsis 
aliqua  causa  sit  electionis  divince, 
cujus  causce  ratione  Deus  nos  ad 
vitam  Kternam  elegerit. 

Hcec  dogmata  omnia  falsa  sunt, 
horrenda  et  hlas])lieina,  Usque  j)iis 
mentibus  omnis  ^rorsus  co7isola- 
tio  eripitur,  quam  ex  Evangelio 
et  sacramentorum  usu  capei^e  de- 
herent,  et  idcirco  in  Ecclesia  Dei 
nequaquam  sunt  ferenda. 

JItec  brevis  est  et  sitnplicissima 
articuloriun  contwversoruni  ex- 
plication de  quibus  inter  theologos 
A  ugustancc  Coiifessionis  aliquan- 
diu  discep)tatum  et  discrepantibus 
inter  se  sententiis  disputatuni  est. 
Et  ex  hac  declarations  homo  pius, 
quamtumvis  simplex,  secundum 
analogiam  Verbi  Dei  et  Cate- 
chismi  simplicem  doctrinam  de- 
prehendere  potest,  quid  verum 
sit,  quid  falsum.  Non  enini  tan- 
tummodo  sincera  doctrina  diserte 
est  recitata,  verum  etiam  contra- 
ria  et  falsa  doctrina  repudiata  est 
et  rejecta,€t  controversies  ilia,  offen- 
diculorumpl€7i(x,solidc  sunt  decisce 
atque  dijudicatce  [und  also  die  ein- 
gefallene  argerlichen  Spalttmgen 
grilndlich  entschieden  seind]. 


and  will  of  God,  so  that  they  can 
not  in  any  wise  attain  to  salvation. 

lY.  That  tlie  mercy  of  God  and 
the  most  holy  merit  of  Christ  is  not 
the  sole  cause  of  the  divine  election, 
but  tliat  there  is  also  some  cause  in 
us,  on  account  of  which  cause  God 
has  chosen  us  to  eternal  life. 

All  these  dogmas  are  false,  hor- 
rid, and  blasphemous,  and  by  them 
all  consolation  is  utterly  taken  away 
from  godly  minds,  such  as  they 
ought  to  receive  from  the  Gospel 
and  the  use  of  the  sacraments,  and 
therefore  they  are  by  no  means  to 
be  borne  with  in  the  Church  of  God. 

This  is  a  brief  and  most  simple 
explication  of  the  controverted  arti- 
cles, touching  which  there  has  been, 
for  some  time,  discussion  among  the 
divines  of  the  Augsburg  Confession, 
and  touching  which  they  liave  dis- 
puted among  themselves  witli  vary- 
ing ojiinions.  And  from  this  state- 
ment and  exposition  a  man,  however 
unlearned,  is  able,  according  to  the 
analogy  of  the  Word  of  God,  and 
according  to  the  simple  doctrine  of 
the  Catecliism,  to  discover  what  is 
true  and  what  is  false.  For  not  only 
lias  the  genuine  doctrine  been  dis- 
tinctly set  forth,  but  also  the  contra- 
ry and  false  doctrine  has  been  repu- 
diated and  rejected,  and  controver- 
sies full  of  occasions  of  offense  have 
been  solidly  decided  and  settled. 


THE  FORMULA  OF  CONCORD. 


173 


Faxit  Deus  o'lnnijpotens^  Pater 
Domini  nostri  Jesu  Christi,  ut 
per  gratiam  Spirihts  Sancti  om- 
nes  in  ipso  consentientes  et  Con- 
cordes simus,  atqtie  in  consensu 
2)lo,  qui  ijpsi  probetur,  'constanter 
persevereimis.    Avien. 

Art.  XII. 

DE   ALUS    IIJERESIBUS   ET    SECTIS 

[  Von  andcren  Rotten  und  Secten'], 

qu(B  nunqv.am  Augustanam  Coiifessione.m  sunt 
amp  lex  w. 

Ne  tacita  cogitatione  hmreses 
illcB  et  sectce  nobis  tribuantur, 
propterea,  quod  earuin  in  com- 
memorata  declaratione  expressam 
onentionem  non  fechnus :  visum 
est,  articulos  earum  ad  calcem 
{ut  dicitur')  hujus  scripti  nude 
recitare,  in  quibus  nostri  tem- 
poris  hcereticl  a  veritate  dissen- 
tiunt,  et  sincerce  nostroi  religioni 
et  confessioni  contrariwn  decent. 

Errores  Anabaptistarum. 
Andbaptistce  in  multas  sectas 
[yiel  IIaufeti\  sunt  divisi,  quarum 
alice  plures,  alice  paucio7'es  errores 
defendunt :  generatim  \ingeinehi\ 
tam,en  omnes  talem  doctrinam  pro- 
fitentur,  quce  neque  in  Ecclesia, 
neque  in  politia  [noch  in  der  Po- 
lizei  und  iveltlicTiem  Pegimeiit^, 
neque  in  oeconomia  \IIaushaltung'\ 
tolerari  potest. 


May  Almighty  God,  the  Father 
of  our  Lord  Jesus  Christ,  grant  that 
by  the  grace  of  the  Holy  Spirit  we 
may  all  be  harmonious  and  of  one 
accord  in  him,  and  may  steadfastly 
persevere  in  a  godly  agreement, 
which  may  be  approved  by  him. 
Amen. 

Art.  XII. 

or   OTHER   HERESIES    AND    SECTS, 

which   have   never   embraced   the  Augsburg 
Confession. 

Lest  such  heresies  and  sects  should 
tacitly  be  attributed  to  us,  for  the 
reason  that  we  have  not  made  ex- 
press mention  of  them  in  the  state- 
ment given  above,  it  lias  seemed 
good  simply  to  recite  this  docu- 
ment at  the  end  of  their  articles  of 
belief,  wherein  the  heretics  of  our 
time  dissent  from  the  truth,  and 
teach  contrary  to  our  sound  con- 
fession and  doctrine. 

Errors  of  the  Anabaptists. 
The  Anabaptists  are  divided  into 
many  sects,  of  which  some  maintain 
more,  some  fewer  errors.  Never- 
theless, in  a  general  way,  tliey  all 
profess  such  a  doctrine  as  can  be 
tolerated  neither  in  the  Church, 
nor  by  the  police  and  in  the  com- 
monwealth, nor  in  daily  [domestic 
and  social]  life. 


174 


SYMBOLA  EVANGELICA. 


Articuli  Anabaptlstici,  qui  in  Ecclesia  ferri 
non  possunt. 

I.  Quod  Chrisius  carnem  et 
aanguincui  suum,  non  e  Maria 
virgine  assumserit,  sed  e  coelo 
attulerit. 

II.  Quod  Christus  non  sit  ve- 
rus  Deus,  sed  tantummodo  cceteris 
Sanctis  sit  superior,  quia  jtlui'a 
Spiritus  Sancti  dona  accejperit, 
quam  alius  qui  sjmmi  homo  sanctus. 

III.  Quod  justitia  nostra  co- 
ram Deo,  non  in  solo  Christi 
rnerito,  sed  in  renovatione  atque 
adeo  in  nostra  joropi'ia  jprobi- 
tate,  in  qua  amhulemus,  consistat. 
Ea  ve)'o  Anahaptistarum  justitia 
magna  ex  i^arte  electitia  et  hii- 
manitus  cxcogitata  quadain  sanc- 
timonia  constat,  et  revera  nil 
aliud  est,  quam  novus  quidam 
monachatus. 

lY.  Quod  infantes  non  hajdi- 
zati  coram  Deo  non  sint  jpecca- 
tores,  sed  justi  et  innocentes,  et 
in  ilia  sua  innocentia,  cum  usum 
rationis  nondum  haleant,  sine 
laptismo  {quo  videlicet,  ijpsorum, 
ojpinionc,  non  egeant)  saluteni  con- 
sequantur.  Et  hoc  mode  rejici- 
unt  totam  de  j)'^<^cato  originali 
doctrinam,  reliqua  etiam,  qiice  ex 
ea  dejpendent.   ' 

Y.  Quod  infantes  haptizandi 
non    sint,   donee    usum    rationis 


Anabaptist  Articles  which  can  not  he  endured 
in  the  Church. 

I.  First,  that  Christ  did  not  as- 
sume his  flesh  and  blood  of  the 
Yirgin  Mary,  but  brought  them 
from  heaven. 

II.  Tliat  Christ  is  not  true  God, 
but  is  merely  superior  to  other  saints, 
because  he  has  received  more  gifts 
of  the  Holy  Spirit  than  any  other 
holy  man  whatsoever. 

III.  That  our  righteousness  be- 
fore God  does  not  consist  in  the 
merit  of  Christ  alone,  but  in  our 
renewal,  and  thus  in  our  own  np- 
rightness  in  which  we  walk.  Xow 
this  righteousness  of  the  Anabap- 
tists consists  in  gi'eat  part  in  a  cer- 
tain arbitrary  and  humanly  devised 
sanctimony,  and  in  truth  is  noth- 
ing else  tlian  some  new  sort  of 
monkery. 

lY.  That  infants  not  baptized  are 
not  sinners  before  God,  but  just  and 
innocent,  and  in  this  their  inno- 
cence, when  they  have  not  as  yet 
the  use  of  reason,  may,  without  bap- 
tism (of  which,  to  wit,  in  the  opin- 
ion of  the  Anabaptists,  they  have 
no  need),  attain  unto  salvation. 
And  in  this  way  they  reject  the 
whole  doctrine  of  original  sin,  and 
all  the  consecpiences  that  follow 
therefrom. 

Y.  That  infants  ought  not  to  be 
baptized  until  they  attain  the  use 


THE  FORMULA  OF  CONCORD. 


175 


Gonsequantury  et  Jidem  suam  ipsi  of  reason,  and  are  able  themselves 


j[)roJiteri  j)ossint. 

VI,  Quod  Ckristianorum  liberi 
earn  oh  cattsam,  quia  j)arentibus 
C/iristianis  et  fidelibus  orti  sunt 
{etiam  prater  et  ante  susceptum, 
baptismum),  revera  sancti,  et  in 
Jlliorum  Dei  nwmero  sint  ha- 
hendi.  Q%ia  de  causa  etiam  ne- 
que  Pcedobaptismum  magnifaci- 
tont,  neque  id  ojperam  dant,  tit 
infantes  haptizentur,  quod  cum 
exj)7'essis  verbis  jproniissionis  di- 
vince  (Gen.  xvii.  T  sqq.)  j^i^y/zia^^ : 
ea  enim  tantum  ad  eos  pertinet, 
qui  foedus  Dei  observant,  illud- 
que  non  contemnunt. 

YII.  Quod  ea  non  sit  vera  et 
Christiana  Ecclesia,  in  qua  ali- 
qui  adhuG  peccatores  reperiun- 
tur. 

VIII.  Quod  condones  non  sint 
audiendcE  uUcb  in  iis  templis,  in 
quibics  aliquando  Missce,  Ponti- 
ficioi  sunt  celebrates; . 

IX.  Quod  homo  pius  nihil pror- 
sus  Gommercii  habere  debeat  cum 
Ecclesice  ministris,  qui  Evange- 
lion  Christi  juxta  Angustance 
Confessionis  sententiam  docent, 
et  Anabaptistarum  condones  ac 
errores  reprehendunt,  et  quod 
ejusmodi  Ecclesice  ministris  neque 
servire,  neque  operam  locare  liceat, 
sed   quod    iidem    ut  perversores 


to  profess  their  faith. 

VI.  That  the  children  of  Chris- 
tians, on  the  ground  that  they  are 
sprung  of  Cliristian  and  believing 
parents  (even  apart  fronri  and  be- 
fore the  receiving  of  baptism),  are 
in  very  deed  holy,  and  to  be  account- 
ed as  belonging  to  the  children  of 
God,  for  which  reason  they  neither 
make  much  account  of  the  baptism 
of  children,  nor  take  care  to  have 
their  children  baptized,  which  con- 
flicts with  the  express  words  of  the 
divine  promise  (Gen.  xvii.  7  sqq.): 
for  this  only  holds  good  to  those 
who  observe  the  covenant  of  God, 
and  do  not  contemn  it. 

VII.  That  tliat  is  not  a  true 
Christian  Church  in  which  any 
sinners  are  yet  found. 

VIII.  That  we  ought  not  to  listen 
to  any  sermons  in  those  churches 
in  which  the  Papist  masses  have 
ever  been  celebrated. 

IX.  That  a  godly  man  ought  to 
have  no  dealings  at  all  with  the 
ministers  of  the  Church  who  teach 
the  Gospel  of  Christ  according  to 
the  tenor  of  the  Angsburg  Confes- 
sion, and  rebuke  the  preachings  and 
errors  of  the  Anabaptists ;  and  that 
it  is  not  lawful  either  to  serve  or  to 
do  any  work  for  such  ministers  of 
the  Church,  but  that  they  are  to  be 


176 


SYMBOLA  EVANGELICA. 


verhi  divini  vitandi  et  fugiendi 
sint. 

ArticuU  Anabaptistici,  qui  in  PoUtia  \in  der 
PoUzei'\  sunt  intolerahiles, 

T.  Quod  Magistratus  offieium 
non  sit,  sub  Novo  Testamento, 
genus  vitce,  quod  Deo  ])laceat. 

II.  Quod  homo  Christianus 
salva  et  illasa  conscieiitia  officio 
Magistratus  fungi  no)i  j>ossit. 

III.  Quod  homo  Christianus  il- 
Icesa  conscientia  offieium  Magi- 
sti'atus,  rebus  ita  ferentibus,  ad- 
versus  improbos  administrare  et 
exequi,  et  subditi  potcstatem  il- 
ium, quam  Magistratus  a  Deo 
accejyit,  ad  defensionem  im/plo- 
rare  non  possint. 

IV.  Quod  homo  Christianus 
sana  conscientia  jusjurandum 
pra^stare,  et  juramento  interpo- 
sito  obedie)itiam  et  fidem  suo 
Principi  aut  Magistratui  pro- 
'inittere  nequeat. 

•  V.  Quod  Magistratus,  sub  Novo 
Testavfiento,  bona  conscientia  ho- 
mines facinorosos  capitali  sup>pli- 
do  afficere  non  possit. 

ArticuU   Anabaptistici,    qui    in     (Kconomia 
[^Ilaushahung]  ferri  non  possunt. 

I.  Quod  homo  pius  non  possit 
conscientia  salva  proprium  tenere 


avoided  and  shunned  as  perverters 
of  the  divine  Word. 

Anabaptist  Articles  wldch  are  intolerable  in 
the  Commonwealth. 

I.  That  the  office  of  the  magis- 
trate  is  not,  under  the  New  Tes- 
tament, a  condition  of  life  that 
pleases  God. 

II.  That  a  Christian  man  can 
not  discharge  the  office  of  a  mag- 
istrate with  a  safe  and  quiet  con- 
science. 

III.  That  a  Christian  man  can 
not  with  a  safe  conscience  admin- 
ister and  execute  the  office  of  a 
magistrate,  if  matters  so  require, 
against  tlie  wicked,  nor  subjects 
implore  for  their  defense  that 
power  which  the  magistrate  has 
received  of  God. 

IV.  That  a  Christian  man  can 
not  with  a  safe  conscience  take 
an  oath,  nor  swear  obedience  and 
fidelity  to  his  prince  or  magis- 
trate. 

V.  That  the  magistrate,  under 
the  New  Testament,  can  not  with 
a  good  conscience  punish  crimi- 
nals with  death. 

Anabaptist  Articles  which  can  not  be  tolerated 
in  daily  life. 

I.  That  a  godly  man  can  not 
with  safe  conscience  hold  or  pos- 


THE  FORMULA  OF  CONCORD. 


177 


et  jpossidere,  sed  quod  is,  quic- 
quid  omnino  facidtatum  habeat, 
id  totum  in  commune  confen^e 
\in  die  Gemein  zu  geben']  debeat. 

II.  Quod  homo  Christianus  il- 
IcBsa  conscientia  neque  caiipona- 
riam,  neque  mercaturam  exercere, 
aiit  arina  conficere  ^ossit  \_kein 
Gastqeber,  Kaufmann  oder  Mes- 
ser Schmidt  sein  hdnne\. 

III.  Quod  conjugihus,  jprojpter 
diversam  religio7iem,  divortium 
facere,  et  cum  alia  persona,  qum 
in  religione  non  dissentiat,  ina- 
trimonium  contrahere  liceat. 


Erroees  Schwencofeldianortjm. 

I.  Quod  omnes  illi,  qui  Chri- 
stum, secundum  carnem,  creatu- 
ram  esse  dicunt,  non  habeant 
veram  regnantis  coelestis  Regis 
agnitionem. 

II.  Quod  caro  Christi  per  exal- 
tationem  eo  modo  omnes  jpro- 
jprietates  divinas  accejjeret,  ut 
Christus,  quatenus  homo  est,  j>o- 
tentia,  virtute,  majestate,  gloria, 
Patri  et  T<^i  Aoytj),  per  omnia,  in 
gradu  et  statu  essentice,  omnino 
cequalis  sit,  ita,  ut  jam  utriusque 
in  Christo  naturoe,  una  sit  essen- 
tia, ecedem  proprietates,  eadem  vo- 
luntas eademque  gloria;  et  quod 
caro  Christi  ad  Sacrosanctce  Tri- 
nitatis  essentiam  pertineat. 


sess  any  property,  but  that  what- 
ever means  he  may  possess,  he  is 
bound  to  bestow  them  all  as  com- 


mon good. 


II.  That  a  Christian  man  can 
not  with  a  safe  conscience  either 
keep  an  inn,  or  carry  on  trade,  or 
forge  weapons. 


III.  That  it  is  permitted  married 
people  who  think  differently  in  re- 
ligion to  divorce  themselves,  and 
to  contract  matrimony  with  some 
other  persons  who  agree  with  them 
in  religion. 

Errors  of  the  Schwenkfeldians. 

I.  That  all  those  wdio  affirm 
Christ,  according  to  the  flesh,  to 
be  a  creatm-e,  have  no  true  knowl- 
edge of  the  heavenly  king  and  his 
reign. 

II.  That  the  flesh  of  Christ 
through  its  exaltation  has  in  such 
wise  received  all  the  divine  attri- 
butes, that  Christ,  as  he  is  man,  is  al- 
together like  to  the  Father  and  to  the 
Word  [Logos]  in  power,  might, maj- 
esty, in  all  things,  in  grade  and  state 
of  essence,  so  that  henceforth  there 
is  one  essence  of  both  natures  in 
Christ,  and  the  same  attributes,  the 
same  w411,  and  the  same  glory ;  and 
that  the  flesh  of  Christ  pertains  to 
the  essence  of  the  Blessed  Trinity. 


178 


SYMBOLA  EVANGELICA. 


III.  Quod  ministerium  ve?'hi, 
^raidicatum  et  audita  j^erc^^^wm 
verhum,  noii  sit  instrument  urn 
ilhid,  \2)er  quod  Deus  Spiritus 
Sanctus  homines  doceat^  saluta- 
rc7nqi(e  Cliristi  agnitioneni  lar- 
giatur,  et  conversionem,  veram 
pcenitentiam^Jidem  et  novam  ohe- 
dientiam  in  ij)sis  efficiat. 

IV.  Quod  aqua  Bajytismi  non 
sit  tnedium,  j^'cr  quod  Doininus 
adoptionem  in  jiliis  Dei  ol)signet, 
et  regenerationem  efficiat. 

V.  Quod panis  et  vinuni  in  Sa- 
cra Coena  no7i  sint  organa^per  quce 
et  cum  quihus  Christus  corpus  et 
sanguinem  siium  distrihuat. 

VI.  Quod  homo  plus,  vere  per 
Spiritiun  Dei  regeneratus,  legem 
Dei  in  hac  vita  perfecte  servare 
et  implere  valeat. 

VII.  Quod  non  sit  vera  Eccle- 
sia  Christi,  in  qua  non  xigeat 
puhlica  excommunicatio ^  et  so- 
lennis  aliquis  excommunicationis 
modas^  seu,  ut  vulgo  dicitur,  pro- 
cessus ordinarius. 

VIII.  Quod  is  Ecdesice  minister 
alios  homines  cum  fructu  docere^ 
aut  vera  Sacramenta  dispensare 
non  possit,  qui  ipse  non  sit  vere 
renovaius,  renatus  et  vere  Justus. 

Error  Novorum  AuiANonuM. 
Quod    Christus    non    sit    ve- 
ruf,  substantialis,  naturalis  Deus 


III.  That  the  ministry  of  the 
Word,  the  Word  preached  and 
heard,  is  not  that  instrument 
wliereby  God  the  Holy  Ghost 
teaches  men,  and  bestows  the  sal- 
utary knowledge  of  Christ,  and 
effects  conversion,  true  repent- 
ance, faith,  and  new  obedience  in 
them. 

IV.  That  the  water  of  baptism 
is  not  a  means  whereby  the  Lord 
seals  adoption  in  the  children  of 
God  and  effects  regeneration. 

V.  That  the  bread  and  wine  in 
the  Holy  Supper  are  not  organs  by 
which  and  with  which  Christ  dis- 
penses his  body  and  blood. 

VI.  That  a  godly  man,  truly  re- 
generated by  the  Spirit  of  God,  has 
power  perfectly  to  keep  and  fulfill 
the  law  of  God  in  this  life. 

VII.  That  that  is  no  true  Church 
of  Christ  in  which  there  is  not  in 
full  force  public  excommunication, 
and  some  formal  mode,  or,  as  is 
commonly  said,  ordinary  process 
of  excommunication. 

VIII.  That  a  minister  of  tlie 
Church  who  is  not  truly  renewed, 
regenerate,  and  truly  righteous,  can 
not  fruitfulh'  teach  men,  or  dis- 
pense true  sacraments. 

Error  of  the  New  Arians. 
That  Christ  is  not  true,  substan- 
tial, natural  God,  of  the  same  es- 


THE  FORMULA  OF  CONCORD. 


179 


\icahrTiaftigm\  ivesentlichei',  na- 
turliclier  Goit],  ejusdem  cum 
Patre  et  Spiv'itit  Sancto  essen- 
ilce :  sed  clivina  tantuni  maje- 
state  ita  cum  Patre  ornatus,  ut 
Patre  sit  inferior. 

Error  Antitrinitariorum. 

HodC  jprorsus  nova  est  hceresis, 
quce  antehao  Ecclesiis  Christi 
ignota  fait,  eorum  videlicet,  qui 
ojpinantur,  docent  et  jjrojitentur, 
non  esse  nnicain  tantum  divinam 
et  idernam  Patris,  Filii,  et  Sj)i- 
ritus  Sancti  essentiam :  sed  qiiem- 
admoduin  Pater,  Filius,  et  Sj)i- 
ritus  Sanctus  tres  sunt  distinctce 
jyersoncfi,  ita  ujiaonquamque  jper- 
sonani  habere  distinctam,  et  a 
reliquis  jpersonis  Divinitatis  se- 
jparatam  essentiam.  Et  horum 
cdii  seniiimt,  quod  singuke  jper- 
sona  in  singidis  essentiis  cequali 
sint ])otestate,  sapientia,  majestate, 
et  gloria  :  sicut  alias  tres  numero 
differentes  homines,  ratione  essen- 
tice  suce,  sunt  a  se  invicem  dis- 
juncti  et  sejjarati.  Alii  sentiunt 
tres  illas  jpersonas  et  essentias  ita 
inceqimles  esse,  ratione  essentice  et 
2?roj>rietatum,  tit  solus  Deus  Pa- 
ter verus  sit  Deus. 

Has,  atque  his  similes  errores 
omnes,  ut  eos  etiam,  qui  ah  his 
dependent,  et  ex  his  consequun- 
tur,  rejicimus  atque  doyTnnamus : 


sence  with  the  Father  and  the  Holy 
Ghost;  but  that  he  has  merely  been 
in  such-wise  adorned  with  divine 
majesty  with  the  Father,  as  that  he 
is  nevertheless  inferior  to  the  Fa- 
ther. 

Error  of  the  Antituinitarians. 
This  is  a  heresy  entirely  new, 
which  hitherto  has  been  nnkuown  to 
the  churches  of  Christ — the  heresy, 
namely,  of  such  as  imagine,  teach, 
and  profess  that  there  is  not  one 
sole  divine  and  eternal  essence  only 
of  Father,  Son,  and  Holy  Ghost;  but 
as  Father,  Son,  and  Holy  Ghost  are 
three  distinct  persons,  so  each  per- 
son has  a  distinct  essence,  separate 
from  the  other  persons  of  the  God- 
head. And  some  of  these  may  think 
that  the  separate  persons,  in  their 
separate  essences,  are  of  equal  pow- 
er, wisdom,  majesty,  and  glory,  as, 
for  instance,  three  men,  differing 
numerically  in  respect  of  their  es- 
sence, are  mutually  separate  and 
disjoined.  Others  think  that  these 
three  persons  and  essences  are  so 
unequal  in  respect  of  essence  and 
attributes,  as  that  God  the  Father 
alone  is  true  God. 

All  these  errors,  and  the  errors 
like  to  these,  and  also  those  which 
depend  on  these  and  follow  from 
them,  we  reject  and  condemn,  as 


180 


SYMBOLA  EVANGELICA. 


utj)ote,  qui  falsi  siiit  atque  hce- 
retici  [als  imrecht,  falsch,  Jcetze- 
riscK],  et  qui  Verio  Dei,  tribus 
a2>2>robatis  Symbolis  {den  dreien 
Sijmbolis],^  Aitgustanm  Confes- 
sioni,  ejusdem  Ajpologiae,  Smal- 
caldicis  Articidis,  et  Catechismis 
Lutheri  rcjmgnent :  quos  etiam 
errores  omnes  J9u  suinmi  atqiie 
infimi  cavere  et  vitare  debent, 
nisi  cvfernce  stice  salutis  jacturam 
facere  velint  [so  lieb  ihnen  Hirer 
Seelen  lied  und  SeligJceit  isf]. 

Quod  autetn  /uec  sit  omnium 
nostrum  fides,  doctrina  et  con- 
fessio  {de  qua  in  7iovissimo  illo 
die  Judici  Domino  nostro  Jesu 
Christo  rationem  reddere  j^cf'^'citi 
sumus),  et  quod  contra  hanc  doc- 
trinam  nihil  vel  occulte  vel  ajyerte 
dicer e  aut  scribere,  sed  jper  gra- 
tiam  Dei  in  ea  constanter  jperse- 
verare  velimus  :  in  ejus  reifidem, 
re  bene  meditata,  in  vero  Dei  ti- 
more  et  invocatione  nominis  ejus 
[wohlbeddcJitig  in  wahrer  Furcht 
und  Anrufung  Gottes']  hanc  ej)i- 
tomen  prop7'iis  manibus  subscrip- 
simus? 


being  false  and  heretioal,  and  as  be- 
ing inconsistent  with  the  Word  of 
God,  with  tlie  three  approved  Sym- 
bols,' the  Augsburg  Confession,  with 
the  Apology  of  tlie  same,  the  Smal- 
cald  Articles,  and  the  Catechisms 
of  Luther;  which  errors  also  all 
the  godly,  high  and  low  alike, 
ought  to  beware  of  and  avoid,  un- 
less they  wish  to  hazard  their  own 
eternal  salvation. 


Xow  that  this  is  the  faith,  doc- 
trine, and  confession  of  us  all  (con- 
cerning Avliich  we  are  prepared  to 
render  account  at  the  last  day  to 
our  Lord  Jesus  Christ  the  Judge), 
and  that  against  this  doctrine  we 
are  minded  to  speak  or  write  noth- 
ing either  hiddenly  or  openly,  but 
by  the  grace  of  God  steadfastly  to 
persevere  therein :  in  attestation  of 
this  thing,  having  well  advised  of 
the  matter,  in  tlie  true  fear  of 
God  and  calling  upon  his  name, 
we  have  with  our  own  hands  sub- 
scribed this  Epitome.^ 


'  That  is,  the  Apostles',  the  Niccne,  and  the  Athanasian  Creeds,  which  are  incorporated  in 
the  Lutheran  Book  of  Concord. 

°  The  list  of  subscribers  is  added  to  the  Preface  of  the  Book  of  Concord,  and  embraces 
eighty-six  names,  htaded  by  three  Electors — John  of  the  Talatinate,  Augustus  of  Saxony,  and 
John  George  of  Brandenburg. 


AETICULI  VISITATORIL 
The  Saxon  Visitation  Articles.     A.D.  1592, 

[The  Four  Articles  of  Visitation,  prepared  by  ^gidius  Hunnius  aud  other  Lutheran  divines  against 
Crypto-Calvinism  in  Electoral  Saxony,  1592,  never  acquired  general  authority,  and  have  now  ceased  to 
be  binding  even  in  Saxony.  Bat  they  are  historically  important  as  a  condensed  and  authoritative  state- 
ment of  the  differences  between  orthodox  Liitheranism  and  Calvinism  concerning  the  doctrines  of  the 
sacraments,  the  person  of  Christ,  aud  predestination.  It  should  not  be  forgotten  that  they  are  the  prod- 
uct of  a  fierce  polemical  age,  which  could  hardly  do  justice  to  an  opponent.  Calvinists  would  not 
accept  the  views  in  the  extreme  form  here  ascribed  to  them,  least  of  all  the  horrible  doctrine  'that  God 
created  the  greater  portion  of  mankind  for  eternal  damnation.'  Luther  (in  his  book  against  Erasmus) 
taught  the  same  doctrine  on  the  subject  of  predestination  as  Calvin. 

The  German  aud  Latin  texts  are  taken  from  Miiller's  edition  of  the  Symbolical  Books  of  the  Lutheran 
Church,  pp.  7T9-7S4.    The  Latin  text  is  also  given  in  Hase's  Libri  Symb.    Comp.  Vol.  I.  p.  345.] 


5lrtifel 

im  gaiijen  St)url'rct8  ©ac^feit, 
etc. 

3)er  erfte  ^Ivtifel. 

95on  bem  ^eiltgcn  9Zoi§tmo^l. 

3)ie  rctne  unb  tt5a^r!;aftu3e 
Scbre  unfer  i^tvdjcu  i-'om 
l^ciliijett  9Ja^tmaI)I : 

I.  ®af3  bte  SBorte  S^rifti : 
yittfmtt  unb  c§et,tio§  ipmcin 
Sei6;  trinfct,  taS  ifi  tncin 
Slut,  einfaltii]  unb  nac^ 
bem  SiidjftaBcn,  trie  fie  lau^ 
tcu,  jit  i.\'rftef)en  finb. 

II.  2)a^  im  ©acrament  jii5ei 
Singe  ftnb,  gegeten  unb  mit 
eiuanber  em^fangen  njevben: 
ein  ivbif(^e§,  ba8  ip  58vot 
unb  SScin;  unb  ein  ^imm= 
njd)c§,  bag  ift  ber  Seit  unb 
33Iut  e()rifti. 

III.  S)ag  foId;e«  fjiernieben 
auf  ©rben  gefc^ic^t,  unb  nid;t 
brokn  im  §immel. 


Articuli  Yisitatorii 

A.C.  1592  in  Electoratu  et 
Provinciis  superior  is  Sa- 
xoniiB  puWicati,  etc. 

Art.  I. 

De  Sacra  Coena. 

Pura  et  vera  doctrina  no- 
strarum  ecdesiarum  de 
Sacra  Ccena: 

I,  Quod   verba   Christi : 

ACCIPITE  ET  COMEDITE,  HOC 

est  corpus  meum  ;  bibite, 
Hic  est  sanguis  meus,  sim- 
pliciter  et  secundum  litte- 
7'am,  sicut  sou  ant,  intelli- 
genda  sint. 

II,  Quod  ill  Sacramento 
duse  res  sint,  quae  exhiben- 
tur  et  simul  accipiuntur : 
una  teri'ena,  quae  est  panis 
et  vinum ;  et  una  ccelestis, 
quae  est  corpus  et  sanguis 
Christi. 

III,  Quod  lisec  Unio,  Ex- 
bibitio  et  Sumptio  fiat  hic 
inferius  in  terris,  non  supe- 
rius  in  ccelis. 


The  Visitation  Arti- 
cles 

For  the  Electorate  aiul  Prov- 
inces of  Upper  Saxony^ 
pullislied  A.D.  1593. 

Art.  I. 

Of  the  Lord's  Supper. 

The  p)ure  and  true  Doctrine 
of  otir  Churches  on  the 
Lord's  Supper. 

I.  That  the  words  of 
Clirist,  '  Take  and  eat,  this 
is  my  Body ;'  '  Drink,  this 
is  my  Blood,'  arc  to  be 
understood  in  the  simple 
and  literal  sense,  as  they 
sound. 

II.  Tliat,  in  the  Sacra- 
ment, there  are  two  things 
which  are  exhibited  and 
received  together :  one, 
earthly,  which  is  bread 
and  wine ;  the  other,  heav- 
enly, which  is  the  body 
and  blood  of  Christ. 

III.  That  these  things 
[this  union,  exhibition,  and 
sumption]  take  place  here 
below  on  the  earth,  and 
not  above  in  heaven. 


182 

IV.  2ia|3  c8  bcv  re*tc 
uatilrUci^c  Seit  Gbviftt 
jet,  bcr  am  ^rcus  gcfjanijcn, 
unb  baS  red;te,  naturltd;e 
3? tut,  ba«  au«  Gbrifti  Seite 
ijcitefecii. 

V.  Saf3  bcr  ^eib  imb  33Iiit 
G(;i-tfti  iiid^t  luir  niit  bcm 
@(aubcii  gciftUd;,  weldicS 
and;  au(3cv{;al0  bcm  2lbenb» 
ma^t  gcfdicbcn  taint,  fonbern 
allba  mit  53rot  uub  SBehi 
munbliri},  bod)  uncvforfdj* 
Iid}cr  uub  iitcvuatiirUd^er 
Si'ciic  cnipfaugcu  tverbc,  ju 
ciuom  ''l^t'iitb  uub  3>crfid}ev= 
uug  bcr  31ufcr[tet;uui3  uufercr 
!i'cibcr  l''ou  bcu  2;cbtcu. 


SYMBOLA  EVANGELICA. 

IV.  Quod  exbiljcatur  et 
accipiatur  verum  et  natii- 
rale  corpus  Christi,  quod 
in  cruce  pependit,  et  verus 
ac  nnturalis  sanguis,  qui  ex 
Christi  latere  fluxit. 

V.  Quod  corpus  et  san- 
guis Christi  non  fide  tau- 
tum  spiritualiter,  quod  eti- 
am  extra  coenam  fieri  po- 
test, sed  cum  pane  et  vino 
omliter,  modo  tamen  iniper- 
scrutabili  et  supernaturali 
illic  in  ccEua  accipiantur, 
idque  in  piguus  et  certifi- 
cationem  resurrectionis  no- 
strorum  corporuni  ex  mor- 
tuis. 


VI.  Saf3  bie  nutnbUd;e 
^iicfjuu;]  bcS  ScibC'S  uub  I 
33(ute3  S()rifti  utd;t  allcin! 
tjou  ben  SSilrbtgcn  ge^d;ef)c, 
^cnbcru,  and?  ten  ben  Uu^, 
iviirbigcu,  bie  ot;ne  Sufsei 
uub  tr>al;reu  ©laubcu  ^iuju* 
gc()eu ;  bod}  ^,u  uugkidjcm 
(Siibc :  ten  ben  SSiirbigcn 
jur  Sdigtcit,  ton  ben  lln= 
rcilrbtgen  atcr  jum  @c^ 
rid;t. 

S)cr  anbcre  ?lrtitct. 
©on  bcr  ^crfon  e^rifti. 

2)ie  reinc  unb  tuaf)r^af» 
tigc  Sef;rc  unjercr  Sir= 
d;en  biefeS  3lrtifels  »cn 
bet  'V'ciion  Sbrtftt : 

I.  3n  C^ripo  fiub  gwci 
unterfc^icbcue  S'iaturcn,  bie 
gottlic^e  unb  bie  menfc^^ 


VI.  Quod  oralis  percep- 
tio  corporis  et  sanguinis 
Cliristi  non  solum  fiat  a 
dignis,  verum  etiam  ab  in- 
dignis,  qui  sine  poeniten- 
tia  et  vera  fide  accedunt; 
eventu  tamen  diverso.  A 
dignis  enim  percipitur  ad 
salutem,  ab  indignis  autem 
ad  iudicium. 


Art.  II. 
De  Persona  Christi. 

Pura  et  vera  dodrina  110- 
strarum  ecclesiarum  de 
IwG  articulo  de  Persona 
Christi. 

I.  In  Christo  sunt  duse 
distinctoe  natura?,  divina  et 
hxunana.     Ha;   maucut   in 


IV.  That  the  true  and 
natural  body  of  Christ 
■which  hung  on  the  cross, 
and  the  true  and  natural 
blood,  which  flowed  from 
the  side  of  Christ,  are  ex- 
hibited and  received. 

V.  That  the  body  and 
blood  of  Christ  are  received 
in  the  Supper,  not  only 
spiritually,  Avhich  might 
be  done  out  of  the  Sup- 
per; but  by  the  mouth, 
with  the  bread  and  wine; 
yet  in  an  inscrutable  and 
supernatural  manner ;  and 
this  for  a  pledge  and  as- 
certainment of  the  resur- 
rection of  our  bodies  from 
the  dead. 

VI.  That  the  body  and 
blood  of  Christ  are  re- 
ceived orally,  not  only  by 
the  worthy,  but  also  by  the 
unworthy,  who  approach 
them  without  repentance 
and  true  foith ;  though 
with  different  eficct.  By 
the  worthy,  they  are  re- 
ceived for  salvation ;  by 
the  unworthy,  for  judg- 
ment. 

Art.  II. 
Of  the  Person  of  Christ. 

The  pure  and  true  Doctrine 
of  our  Churches  on  the 
Article  of  ike  Person  of 
Christ. 

I.  In  Christ  there  are  two 
distinct  natures,  the  divine 
and  the  human.    These  re- 


THE  SAXON  VISITATION  ARTICLES,  1592. 


183 


Itdjc;  biefe  Udimx  in  Gwic;= 
feit  iinticrmenget  imb  un* 
gettenitet. 

II.  2)iefe  bcice  yJatuvcH 
fiub  ^jerfonlid;  aljo  mit 
cinanbcv  I'^crciuicjct,  baJ3  uur 
cin  (Sf;n[tu6,  cine  ':|5evfou  t[t. 

III.  Urn  biefev  :|jerionlid;en 
SBerciuigung  ixnllcn  »ivb  rcd;t 
gefaijt,  i[t  aud;  in  bcv  Zljat 
nnb  Se3a(;r(;ctt  alfo,  ba|3  @ott 
3«enfd),  nnb  mtn\i)  ®ott 
ift,  baJ3  9)iarta  ben  ®Df)n 
©otteS  cjcboren,  nub  ©ott 
un«  bnvd;  fcin  eicjen  33htt 
evli3fet  f;at, 

IV.  Snvd)  btefc  ^^evfonlid^e 
iEevciuignncj  nnb  baranf  cv* 
folate  Gvl;ef}unc5  i[t  ef)ri[tu8 
nad;  bent  gleifd;  jur  ^ti)' 
ten  ©otteS  gejclict,  nnb  f)at 
emp^anijcn  atlc  ©cinalt  im 
§hnmcl  nnb  au\  (Svben,  ift 
and;i  alitx  gottlid^en  Tia^ 
ieftat,  ef;re,  ^raft  nnb 
§ei-rtid)fcit  t()ci([;aftis3  wor* 
ben. 

®ev  britte  Strtifel. 

iCon  tier  ^eiligcn  l^ttufc. 

S)ie  reine,  wal^rfjaftigc 
Se^re  unferer  Sirc^en 
»on  biejem  ^rti!et  bcr 
I;eitigen  Xan^e : 

I.  ®a{3  nnr  eine  %an\i  fei 
nnb  eine  3lbtvafd;nng,  nic^t 
treld)e  bie  Unfanberfeit  beS 
SeibeS  p\kg,(t  f)in»eg  ju  nef;^ 
men,  fonbern  nns  i^on  ©ilnben 
ira|d)et. 

II.  Surd^  bie  2;anfe  aU  ba§ 
YoL.  III.— N 


aBternum  inconfusm  et  inse- 
parabiles  (seu  indivisa?). 

II.  Iloe  duse  niituroe  p^r- 
sonaUter  ita  sunt  unitse,  ut 
unus  tautuui  sit  Christus, 
et  tma  persona. 

III.  Propter  banc  perso- 
naleiu  imionem  recte  dici- 
tur,  atque  in  re  et  veritate 
ita  se  liabet,  quod  Beus 
Ilomo  ct  Homo  Deus  sit, 
quod  Maria  Filium  Dei 
genuerit,  ct  quod  Deus  nos 
23er  p)ropriuin  suum  saiigui- 
nem  redemerit. 

IV.  Per  banc  uuiouem 
personalem  et,  quae  earn 
sccuta  est,  exaltatiouem 
Christus  secundum  carnem 
ad  dexteram  Dei  collocatus 
est,  et  accepit  omnem  po- 
teslatem  in  ccelo  et  in  terra, 
factusque  est  particeps  om- 
nis  divince  majestatis,  Tiono- 
ris,  potentice  et  glorice. 


Art.  III. 
De  S.  Baptismo. 

Pura  et  vera  doctrina  no- 
strarum  ecclesiarum  de 
hoc  articuh  s.  haptisma- 
tis. 

I.  Quod  uniim  tautum 
baptisma  sit  et  una  ablu- 
tio,  non  qua?  sordes  cor- 
poris toUere  solet,  sed  quae 
nos  a  peccatis  abluit. 


11.  Per  baptismum  tan- 


main  eternally  unmixed 
and  insejiarable  (or  undi- 
vided). 

II.  These  two  natures  are 
personally  so  united  that 
there  is  but  one  Christ 
and  one  person. 

III.  On  account  of  this 
personal  union  it  is  right- 
ly said,  and  in  ftict  and 
truth  it  really  is,  that  God 
is  man,  and  man  is  God; 
that  Mary  begat  the  Son 
of  God,  and  that  God  re- 
deemed us  by  his  own 
projier  blood. 

IV.  By  this  personal 
union,  and  the  exaltation 
which  followed  it,  Christ, 
according  to  the  flesh,  is 
placed  at  the  right  hand 
of  God,  and  has  received 
all  power  in  lieaven  and 
in  earth,  and  is  made  par- 
taker of  all  the  divine 
majesty,  honor,  power,  and 
glory. 

Art.  III. 

Of  Holy  Baptism. 

The  pure  and  true  Doctrine 
of  our  Churches  on  this 
Article  of  Holy  Bap)tisin. 

I.  That  there  is  but  one 
Baptism,  and  one  Ablu- 
tion: not  that  whicli  is 
used  to  take  away  the 
filth  of  the  body,  but  that 
which  washes  us  from  our 
sins. 

II.  By  Baptism,  as  a  bath 


184 


SYMBOL  A  EVANGELIC  A. 


:J3.ib  ber  SBicbcVijct'itvt  nub  Qx-- 
ncueruiig  bcs  ^ciligen  ©cifteS 
niad^et  «nS  ®ott  jclig,  iinb 
nnvtct  in  iiii3  foIAc  03cved;tiij= 
fcit  unb  9iciiiiijuni]  foil  3itn= 
ben,  bag,  mx  in  foId;em  S3unb 
unb  3?cvtvaucn  h\&  an  ba§ 
gnbc  fccf;arrct,  nicl;t  tevloven 
anvb,  jonbcvu  ba§  eiiMije  Seben 
bat. 

Iir.  'JlUc,  bie  in  Sfjriftnm 
3einm  getan^t  finb,  bie  finb 
in  fcincn  2;ob  gctanft,  unb 
buvd;  bie  Xanfe  niit  itjm  in 
fcinen  2:ob  bcgrabcn,  unb  fja< 
ben  S(;vi[tnm  angejogcn. 

IV.  2)ie  Zan^c  i[t  ba3  33ab 
bev  2Bicbergeburt,  bavum,  bajj 
in  bcrfelben  )Kix  toon  ueuem 
gcboren,  unb  mit  bem  @ci[t 
bev  Stub[;cit  berfiegelt  unb 
begnabet  iverben. 

V.  S'g  jei  benn,  bafj  jemanb 
gcboven  irevbe  au3  bem  !Sa[fer 
nub  ©eift,  \o  faun  ev  uidjt  in 
baS  9ieid)  (^\otte3  Icnimen. 
Dod;  ift  ber  DJotbfall  I;iemit 
nidjt  gcmeinct. 

VI.  2Ba«  toom  gteifd;  ge. 
boren  ifl,  ba8  ift  gfeijdj,  unb 
luon  9latur  finb  n^ir  allc  S!in= 


qiiam  lavacrum  illud  re- 
geuerationis  et  rcnovatio- 
nis  Si^iritus  Sancti  salvos 
nos  facit  Deus  et  operatur 
in  nobis  talem  justitiam  et 
purgationem  a  peccatis,  ut, 
qui  in  eo  foedere  et  fiducia 
usque  ad  finem  perseverat, 
non  iDereat,  sed  habeat  vi- 
tam  seternam. 

III.  Omnes,  qui  in  Chri- 
stum Jcsum  baptizati  sunt, 
in  mortem  ejus  bajDtizati 
sunt,  et  per  baptismum 
cum  ipso  in  mortem  ejus 
consepulti  sunt,  et  Chri- 
stum induerunt. 

IV.  Baptismus  est  lava- 
crum illud  rcgenerationis, 
propterea,  quia  in  eo  re- 
nascimur  denuo  et  Sj^iritu 
adoptionis  obsignamur  ex 
gratia  (sive  gratis). 

V.  Nisi  quis  renatus  fue- 
rit  ex  aqua  et  Spiritu,  non 
potest  introire  in  regnum 
calorum.  Casus  tameu  ne- 
cessitatis hoc  ijiso  non  in- 
tenditur. 

VI.  Quidquid  de  carne 
nascitur,  caro  est,  et  na- 
tura  sumus  omnes  filii  ira) 


ber  bc3  BorneS  OJotteS ;  benn  divinse,  quia  ex  semine 
mi  filnblid;em  Samen  finb  peccaminoso  sumus  geniti 
wit  gcjcngct  unb  in  ©iinbenjet  in  peccatis  concipimur 
wevben  njir  alle  em^angen.     ,  omnes. 


of  the  regeneration  and 
renovation  of  the  Holy 
Ghost,  God  saves  us,  and 
works  in  us  such  justice 
and  purgation  from  our 
sins,  that  he  who  jiersc- 
veres  to  the  end  in  that 
covenant  and  hope  does 
not  perish,  but  has  eternal 
life. 

III.  All  who  are  bap- 
tized in  Jesus  Christ  are 
baptized  in  his  death ; 
and  by  baptism  are  buried 
with  him  in  his  death, 
and  have  put  on  Christ. 

IV.  Baptism  is  the  bath 
of  regeneration,  because  in 
it  we  are  born  again,  and 
sealed  by  the  Spirit  of 
adoption  through  grace 
(or  gratuitously). 

V.  Unless  a  person  be 
born  again  of  water  and 
Spirit,  he  can  not  enter 
into  the  kingdom  of 
heaven.  This  is  not  in- 
tended, however,  for  cases 
of  necessity. 

VI.  "Whatever  is  born 
of  the  flesh  is  flesh ;  and, 
by  nature,  all  of  us  arc 
children  of  divine  wrath : 
because  we  are  bom  of 
sinful  seed,  and  we  are  all 
born  in  sin. 


THE  SAXON  VISITATION  ARTICLES,  1592. 


185 


5)cr  btertc  5trtitct. 

^an  tier  @nat)cnttia^l  unt) 
chJiflen  SBorfe^ung  ®oittS. 


®ie  reiue  uub  »aljrl)af» 
tige  Se^re  unjerer  Sir= 
d?en  tioit  biefem  3lrtifel. 

I.  2)a|3  S[;viftu§  fiir  alle 
SD?cnfc^en  geftort^en,  nub  al« 
basi  Svimm  ©ottes  ber  ganjen 
SBclt  Silnbe  getrageu  I)at. 

II.  Sa§  @ott  nicnuiub  juv 
iBevbammnip  gefd^a^feii,  fcn= 
bcrn  iinll,  ba§  atlcn  93icufd;eu- 
gefjolfeii  Werbe  unb  jte  jitr 
Svfcnntiug  ber  2Baf;rf)eit  tom^' 
men.  33efief)Ict  alien,  bafj  fie 
fetnen  @ol;n  Sfjviftum  in  bem 
(Stiangelio  ()oven  foUen,  itnb 
tierbeigt  baburc^  5lraft  unb 
aSirfung  be3  ^eitigen  ©eifteS 
jut  SeMjvuug  unb  ©eligteit. 


III.  Sag  toiefe  SO^enfd^en 
bnvd)  i()re  eigene  @d;ulb  'ocx-- 
bammt  ivcrbcn,  bie  cntwcber 
ba^  (Stiangetium  i^cn  S(;vifto 
uid)t  f)oren  wollen  ober  au8 
bev  Onabe  ixnebet  auSfatlen, 
burd)  3n't^nnt  ivibev  baS  j^uu* 
bament  ober  burd;  Silnbc  tvibcr 
baS  ©etnigen. 

IV.  Sa^  alle  ©iiuber,  fo 
SBu^e  t^un,  gu  ©naben  ange> 
uommen,  unb  leinev  auSge* 
jd}Io§en  tt»erbe,  it»enn  icine 
©ilnben  gteic^  blutvot^  wciven. 
©iutental  @otte6  35armf)crjig= 
feit  'eld  gvogcv  i[t  beuu  allcv 
SBelt  ©ilnbe,  unb  ©ott  fid? 
atler  feiner  SSerfc  crbarmet. 


Art.  IV. 

De  Prsedestinatione  et 
JEterna  Providentia 
Dei. 

Piira  et  vera  dodrina  no- 
strarum  ecclesiarum  de  hoc 
urticulo. 

I.  Quod  Christus  pro  om- 
nibus hominibus  mortuus 
sit,  et  ceu  agnus  Dei  totius 
mundi  peccata  sustulerit. 

II.  Quod  Deus  neminem 
ad  condemnationem  con- 
diderit,  sed  velit,  ut  omnes 
homines  salvi  fiant  et  ad 
agnitionem  veritatis  per- 
veniant ;  propterea  omni- 
bus mandat,  ut  Filium 
suum  Christum  in  evange- 
lio  audiant,  et  per  hunc 
auditum  promittit  virtu- 
tem  et  operationem  Spi- 
ritus  Sancti  ad  conversio- 
nem  et  sahitem. 

III.  Quod  multi  homines 
propria  culpa  pereaut :  alii, 
qui  evangelium  de  Christo 
uoluut  audire,  alii,  qui  ite- 
rum  excidunt  gratia,  sive 
per  errores  contra  funda- 
mcntum  sive  per  peccata 
contra  conscientiam. 

IV.  Quod  omnes  pecca- 
tores,  pcenitentiam  agentes, 
in  gratiam  recipiantur,  et 
nemo  excludatur,  etsi  pec- 
cata ejus  rubeant  ut  sanguis; 
quandoquidem  Dei  miseri- 
cordia  major  est  quam  pec- 
cata totius  mundi,  et  Deus 
omnium  suorum  operum 
miseretur. 


Art.  IV. 

On  Predestination  and 
the  Eternal  Providence 
of  God. 

The  pure  and  true  Doctrine 
'   of  our   Churches  on   thin 
Article. 

I.  That  Christ  died  for 
all  men,  and,  as  the  Lamb 
of  God,  took  away  the  sins 
of  the  whole  world. 

II.  That  God  created  no 
man  for  condemnation ;  but 
wills  that  all  men  should 
be  saved  and  arrive  at  the 
knowledge  of  truth.  He 
therefore  commands  all  to 
hear  Christ,  his  Son,  in  the 
gospel ;  and  promises,  by 
his  hearing,  the  virtue  and 
operation  of  the  Holy 
Ghost  for  conversion  and 
salvation. 

III.  That  many  men,  by 
their  own  fault,  perish : 
some,  who  will  not  hear  the 
gospel  concerning  Christ; 
some,  who  again  fall  from 
grace,  either  by  funda- 
mental error,  or  by  sins 
against  conscience. 

IV.  That  all  sinners  who 
repent  will  be  received  into 
favor;  and  none  will  be 
excluded,  though  his  sins 

j  be  red  as  blood ;  since  the 
I  mercy  of  God  is  greater 
than  the  sins  of  the  whole 
world,  and  God  hath  mercy 
on  all  his  works. 


186 


SYMBOLA  EVANGELICA. 


55alfd;c  iinb  ivriijc  !i!c()ve 
bcv  GaliMniftcu 

fBom  ^riligcn  IRai^tmal^I. 

I.  Sag  otflefc^te  SBorte 
Cbvifti  fiiiildid^cr  SBetfc  ju 
v^cvfteficii  fcin,  unb  iiic^t,  une 
fie  (aiitcn. 

II.  2)a6  im  SlBeubmal;!  miv 
Moie  S^it^K"  f^i"/  <i'^^cr  ber 
Veil)  (S(jvipi  jei  jo  h^eit  bou 
bem  S3vct,  al8  ber  I;od;fte  §im= 
met  ten  ber  Gvben. 

III.  Sag  e^riftug  allba  ge- 
i^eiiwartiij  fei  lutr  niit  feiucr 
^xii\t  itnb  SBivfmig,  unb  uic^t 
niit  jeinem  SeiOe;  glcidi^ie  bie 
icnue  niit  ibrem  ed^eiue  unb 
ilMvtung  I;ieruiebcn  <m\  (Svben 
gcgentravtig  unb  tvciftig  i[t, 
aber  bie  ®cnne  jelbft  ift  bvo= 
ben  im  §immet. 

IV.  2)af3  eg  eiu  typicum  cor- 
pus, cin  figiirlid)ev  I'cib  fci,  ber 
nnr  beDentct  unb  fiirgebilbet  i 
njcrbe. 

V.  Sag  er  allctn  mit  bcmj 
©laubcn,  tteld^er  fidj  f)inauf! 
in  ben  §immct  jd^ftinget, ' 
unb  nid;t  milnblid;  enl^^fa^gcn  \ 
tvcrbe. 

VI.  Sag  i^n  atleinc  biei 
liUJiirbigen  cn^jfa^en ;  bie  Un* 
tviirbigcn  ater,  jo  jcld;en 
@Iaubcn  ni^t  f;aben,  ber  Ifu 
uauf  in  ben  §immel  ficigen 
!ann,  uid;t8  benn  23rot  unb 
2iJein  cnH)ja()en. 


Sequitur  f^sxsa  et  erro- 

KEA   DOCTRTNA   CalVIKI- 
STARUM 

De  Sacra  Cosna. 

I.  Quod  supra  posita 
verba  Christi  figuratc  in- 
telligenda  sint,  et  non 
secundum  litteram,  sicut 
sonant. 

II.  Quod  iu  ca-na  tan- 
tum  nuda  signa  sint,  cor- 
pus autem  Christi  tarn 
procul  a  pane,  fjuani  su- 
premum  coelum  a  terra. 

III.  Quod  Christus  illic 
prcesens  sit  tantuni  virtute 
et  oiDcratione  sua,  et  non 
cori)ore  suo.  Quemadmo- 
dum  sol  splendore  et  ojdg- 
ratione  sua  in  terris  prge- 
scns  et  efRcax  est,  corjDus 
autem  solare  superius  in 
coelo  cxistit. 

IV.  Corpus  Christi  esse 
typicum  corjous,  quod  i)ane 
et  vino  tantum  significetur 
et  prajfiguretur. 

V.  Quod  sola  fide,  qua- 
in  coelum  so  elevet,  et  non 
ore  accipiatur. 


VI.  Quod  soli  digni  il- 
lud  accipiant ;  indigni  au- 
tem, qui  talem  fidem  evo- 
lantem  sursum  in  coelos 
non  liabcnt,  nihil  prseter 
panem  et  vinum  accipi- 
ant. 


The  False  and  Errone- 
ous Doctrine  of  the 
Calvinists 

On  the  Lord's  Supper. 

I.  That  the  before-cited 
words  of  Christ  are  to  be 
understood  figuratively, 
and  not  according  to  the 
letter,  as  they  sound. 

II.  That  bare  signs  only 
are  in  the  Supper;  but  the 
body  ot  Christ  is  as  far 
from  the  bread  as  the 
highest  heaven  from  the 
earth. 

III.  That  Christ  is  pres- 
ent therein,  by  his  virtue 
and  ojieration  only,  and 
not  in  his  body ;  as  the 
sun,  by  his  splendor  and 
operation,  is  present  and 
eflfective  on  earth  ;  but  the 
body  of  the  sun  exists 
above  in  heaven. 

IV.  That  the  body  of 
Christ  is  therein  a  typi- 
fied body,  which  is  only 
signified  and  prefigured 
by  the  bread  and  wine. 

V.  That  the  body  is  re- 
ceived by  faith  alone, 
which  raiseth  itself  to 
heaven,  and  not  by  the 
mouth. 

VI.  That  the  worthy  only 
receive  it;  that  the  un- 
worthy, who  have  not  the 
faith  which  ariseth  to  the 
heavens,  receive  nothing 
besides  bread  and  wine. 


THE  SAXON  VISITATION  ARTICLES,  1592. 


187 


galfd^e  unb  trriv3e  Sef;vc 
t»cr  SaUnniften 

Son  i»cr  ^erfon  6l^n|ii, 

fo  tiontefimlid;  luiber  ben 
britten  unb  toierten  21  r^ 
tilet  rcincr  SeT^rc  ftvet^ 
ten. 

I.  Svfttic^,  baB  ©ott  9)^enfd) 
ift  nnb  ber  iKenfd?  ®ott  jet, 
bag  fei  ctn  ficjilvtidje  9icbe. 

II.  2)a|s  bie  9}?enfd;^ett  mit 
ber  ©ott^eit  ntd;t  in  ber  Sfjat 
nub  3ISa(;rl;ctt,  fonbcrn  alkin 
\\a(i)  bcm  9tanien  nub  SSorten 
©cntciujdjaft  ^abe. 

III.  SaJ3  ©ott  nunutgU(^ 
fei  mit  alter  fciuer  3lllniad;t  ju 
bcrfdja^fea,  bafj  £f}ri[ti  natiir^ 
Iid;er  Setb  auf  etnmal  me^r 
bcnu  an  Sinem  Orte  fei. 


IV.  S)af?  Sf;rt[tu§  nad;  feU 
ner  2}?enf(^f;eit  burd;  fein  Sr= 
[jij&ung  attein  erfci^a^fene  ©afcen 
unb  gemegene  ©ewalt  em^fan* 
gen  fiabe,  nnb  nic^t  aUeS  ioijsc 
nnb  ijermoge. 

V.  3)a§  S^riftn§  nac^  feiner 
3JJenfc^^eit  ■  aBwefenb  reglere, 
gleidjwie  ber  Sonig  in  ^l\pa= 
nien  ilber  bie  nenen  3nfeln  re* 
gierct. 

VI.  2)a§  ein  berbammlid^e 
2lDgi5tteret  fei,  luann  man  ba6 
2?ertrauen  unb  ben  ©kutjen 
beS  §ersen6  auf  S(;riftnm  nic^t 
allein  nad;  feiner  ©ott^eit,  fon= 
bern  and;  nad;  feiner  SDienfd); 
f;cit  fe^et,  nnb  bie  Sr^re  ber 
^Inrufung  baranf  rid;tet. 


Falsa  et  erronea  doctri- 

NA  CaLVINISTARUM 

De  Persona  Christi, 

qmv  2'Otissimum  III.  et  IV. 
Articulo  puvioris  doctrincB 
re2yiignat. 

I.  Quod  Deus  Homo,  et 
Homo  Deus  est,  esse  figu- 
ratam  locutiouem. 

II.  Quod,  humaua  natura 
cum  divina  non  in  re  et 
veritate,  sed  tantum  nomi- 
ne et  verbis  communiouem 
habeat. 

III.  Quod  Deo  impossi- 
bile  sit  ex  tota  omnipo- 
tentia  sua  prsestare,  ut 
corpus  Christi  naturale  si- 
mul  et  instante  in  jiluri- 
bus  quam  in  unico  loco 
sit. 

IV.  Quod  Christus  se- 
cundum humanam  naturam 
per  exaltationem  suam  tan- 
tum creata  dona  et  finitam 
potentiam  acceperit,  non 
omnia  sciat  aut  possit. 

V.  Quod  Christus  secun- 
dum humanitatem  absens 
regnet,  sicut  rex  Hispanise 
novas  insulas  regit. 

VI.  Quod  damnabilis  ido- 
lolatria  sit,  si  fiducia  et  fides 
cordis  in  Christum  non  so- 
lum secundum  divinam, 
sed  etiam  secundum  hu- 
manam ipsius  naturam  col- 
locetur,  et  honor  adoratio- 
nis  ad  utramque  dirigatur. 


The  False  and  Erroneous 
Doctrine  of  the  Cal- 

ViNISTS 

On  the  Person  of  Christ: 

Which  differs,  inimrticular, 
from  the  Third  and  Fourth 
Article  of  the  more  i^ure 
doctrine. 

I.  That  God  is  man,  and 
man  God,  is  a  figurative 
mode  of  speecli. 

II.  That  human  nature 
liath  communion  with  the 
divine,  not  in  fact  and 
truth,  but  in  name  and 
words  only. 

III.  That  it  is  impossiljlc 
to  God,  by  all  his  omnipo- 
tence, to  effect  that  the  nat- 
ural body  of  Christ,  which 
is  in  one  place,  should,  at 
the  same  time  and  instant, 
be  in  several. 

IV.  That,  according  to 
his  human  nature,  Christ 
hath,  Ijy  his  exaltation,  re- 
ceived only  created  good 
and  finite  power ;  and  doth 
not  know  and  can  not  do 
all  things. 

V.  That,  according  to  liis 
humanity,  Christ  reigns, 
where  he  is  absent,  as  the 
King  of  Spain  governs  his 
new  islands. 

VI.  That  it  is  a  damnable 
idolatry  to  place  the  hope 
and  faith  of  the  heart  in 
Christ,  not  only  according 
to  his  divine,  but  also  ac- 
cording to  his  human  na- 
ture, and  to  direct  the  hon- 
or of  adoration  to  both. 


1S8 


SYMBOLA  EVANGELICA. 


5alfd;c  itnb  irrlije  ?c^re 
bcv  Galii>tniftcu 

«on  bcr  ^ctligcn  Xoufe. 

I.  2)tc  laii^c  fci  cin  aiijjer^ 
Itd^  aSa^crbab,  bamit  cine  \iu 
iKrIid;e  SHJwajc^ung  »on  @iin= 
belt  aneiue  tcbciitct  Wetbe. 

II.  ®ie  jCaiifc  it>ivfe  obcv 
gebc  litest  bte  aBicbevgebuvt, 
ben  ©tauljen,  ®itabe  ©cttcS 
unb  (getigtcit,  jonbevu  be* 
jcid^ue  unb  i^cv^lCCsTc  allciiic 
biefelbiijc. 

III.  Tdd)t  aUi,  bic  mit  SBaper 
getau^t  ifcrbcii,  eviangcu  ()temit 
bte  ©itabe  (S(;vi[tt  ober  ©ate 
be3  ©laiitcn?,  jcuberu  aUetii 
bie  2lu8er»a(;Iten. 

IV.  Xxt  aSiebergebitrt  ge^ 
|d)el^e  nidjt  in  unb  bet  bcr 
San^e,  fonbcrn  cvft  fjevnadjer 
bci  erwad;[cnen  Sfiljten,  in  cU 
Iid)en  aud;  \vo\  gar  im  3Utcr. 

v.  ®ie  ©eligfcit  ()ange  nid^t 
an  ber  2^anfe,  babcr  bcnn  and; 
bic  ^fotf^tanfe  in  bcr  ^tvd;en 
nic^t  foil  geftattct  \verben,  jon= 
bern  »venii  man  ben  5lird)en= 
bienft  nidit  babcn  niag,  foil  ba3 
Sinblein  immcr  o()nc  2:aufc 
ftcvben. 

VI.  2)er  GbvifJcn  tinber 
finb  Ijcilig  fiir  bcr  Xaufc  itnb 
t^on  SDtutterleibe  an,  \a  nod? 
in  iljrer  9}?nttcr  I'eib  in  bcm 
23nitbe  be3  ctvigen  ?cbcn6 ; 
foufl  fUnntc  i^nen  bic  Iieilige 


Falsa  et  erronea  doctri- 

NA  Cai.  VIM  1ST  ARUM 

De  Sacro  Baptismo. 

I.  Baptismum  esse  exter- 
num lavacrum  aqua?,  per 
quod  interna  qusedam  ab- 
lutio  a  iDeccatis  tautum  sig- 
nificetur. 

II.  Baptismum  non  ope- 
rari  neque  conferre  regene- 
rationem,  fidem,  gratiam 
Dei  et  salutem,  sed  tandum 
significare  et  obsignare 
ista. 

III.  Non  omnes,  qui  aqua 
baptizantur,  consequi  eo 
ipso  gratiam  Christi  aut 
donum  fidei,  sed  tantum 
electos. 

IV.  Regenerationem  non 
fieri  in  vel  cum  baptismo, 
sed  postea  demum  cres- 
cente  setate,  imo  et  multis 
in  senectute  demum  con- 
tingere. 

V.  Salutem  non  depen- 
dere  a  baptismo,  atque  ideo 
l^aptisraum  in  casu  neces- 
sitatis non  permittendum 
esse  in  ecclesia,  sed  in  de- 
fectu  ordinarii  ministri  ec- 
clesise  permittendum  esse, 
ut  infans  sine  baptismo 
moriatur. 

VI.  Christianorum  infan- 
tes iam  ante  baptismum 
esse  sanctos,  ab  utcro  ma- 
tris,  imo  adhuc  in  utero 
materno  constitutes  esse  in 
foedere  vitae  seternse;  cete- 


The  False  and  Erroneous 
Doctrine  op  the  Cal- 

VINISTS 

On  Holy  Baptism. 

I.  That  Bajitism  is  an  ex- 
ternal washing  of  water,  by 
which  a  certain  internal 
ablution  from  sin  is  merely 
signified. 

II.  That  Baptism  does 
not  work  nor  confer  re- 
generation, faith,  the  grace 
of  God,  and  salvation,  but 
only  signifies  and  seals 
them. 

III.  That  not  all  who  are 
baiJtized  in  water,  but  the 
elect  only,  obtain  by  it  the 
grace  of  Christ  and  the 
gifts  of  faith. 

IV.  That  regeneration 
doth  not  take  jilace  in  and 
with  Bajotisiu,  but  after- 
wards, at  a  more  advanced 
age — yea,  with  many  not 
before  old  age. 

V.  That  salvation  doth 
not  depend  on  Baptism, 
and  therefore  in  cases  of 
necessity  should  not  be  re- 
quired in  the  Church ;  but 
when  the  ordinary  minister 
of  the  Church  is  wanting, 
the  infant  should  be  permit- 
ted to  die  without  Baptism. 

VI.  The  infants  of  Chris- 
tians are  already  holy  be- 
fore Baptism  in  the  womb 
of  the  mother,  and  even  in 
the  womb  of  the  mother 
are  received  into  the  cove- 
nant of  eternal  life  :  other- 
wise the  Sacrament  of  Bap- 


THE  SAXON  VISITATION  ARTICLES,  1592. 


189 


2;aufe  ntd;t  initgctf^eitct  it^ev^ 
ben. 

i?al[c^e  itnb  irrtge  Set;ve 
ber  Saltotniften 

fSon  tet  ®nobenh)o^I  uni) 
gijrfe^ung  ©ottcK. 

I.  2)ag  (S^riftuS  nid;t  fiiv  aEe 
SD^cnfd;cit,  fonbern  aUcine  \ixv 
bie  3lu?ev»af)Itcn  geftovBcu  [ei. 

II.  S)ag  ®Dtt  ben  meifteu 
X{)t\l  ber  9D^enfd)cn  jum  ean= 
gen  25crbamram6  gefd;affen, 
imb  irolle  ntd;t  l^aBen,  bag  fie 
befef)vct  iiub  \d\a,  inevben. 

III.  2)ajj  bie  3Iu«evira[;rten 
iiiib  9Zciigc'6onien  iiid^t  foniten 
belt  ©lautcn  unb  fjeiHgen  ©eifl 
tjerltercn  unb  i-ierbanimt  iuer= 
ben,  Winn  [ie  Qkio)  attevlei 
grojje  ©ilnbe  nub  Saftcr  tc^ 
ge[;en. 

IV.  S)ie,  jo  uid;t  evluaf^tct 
fmb,  mil§en  bevbanimet  wtv 
ben,  unb  fi5nnen  uid;t  jnr  ®e* 
ligteit  fonimcn,  Wenn  fie  gleid; 
taufcnbmat  getauft  iviirben 
nub  tagUd;  jum  Slbcnbma^I 
giengen,  auc^  jo  l^eitig  unb 
nnftrafUc^  Iet>ten,  at6  e§  im* 
nier  nioglid?. 


roqui  sacrum  baptisma  ip- 
sis  conferri  non  j)osse. 

Falsa  et  erronea  doctri- 

NA  CaLVINISTARTJM 

De   PrsBdestinatione    et 
Providentia  Dei 

I.  Christum  non  pro  om- 
nibus liomiuibus,  sed  pro 
solis  electis  mortuum  esse. 

II.  Deum  potissimam 
partem  liominum  ad  dam- 
uatiouem  seternam  creasse, 
et  nolle,  ut  jDotissima  pars 
convertatur  et  vivat. 

III.  Electos  et  regenitos 
non  posse  fidem  et  Spiri- 
tum  Sanctum  amittere  aut 
damnari,  quamvis  omnis 
generis  grandia  peccata  et 
flagitia  committant. 

IV.  Eos  vero,  qui  electi 
non  sunt,  necessario  dam- 
nari, nee*  posse  pervenii'e 
ad  salutem,  etiamsi  millies 
baptizarentur  et  quotidie 
ad  eucbaristiam  accede- 
rent,  praeterea  vitam  tarn 
sancte  atque  inculpate  du- 
cereut,  quantum  unquam 
fieri  potest. 


tism  could  not  be  conferred 
on  them. 

The  False  and  Erroneous 
Doctrine  of  the  Cal- 

VINISTS 

On   Predestination   and 
the  Providence  of  God. 

I.  That  Christ  did  not 
die  for  all  men,  but  only 
for  the  elect. 

II.  That  God  created  tlie 
greater  part  of  mankind 
for  eternal  damnation,  and 
wills  not  that  the  greater 
part  should  be  converted 
and  live. 

III.  That  the  elected  and 
regenerated  can  not  lose 
faith  and  the  Holy  Spirit, 
or  be  damned,  though  they 
commit  great  sins  and 
crimes  of  every  kind. 

IV.  That  those  who  are 
not  elect  are  necessarily 
damned,  and  can  not  arrive 
at  salvation,  though  tliey 
be  baptized  a  thousand 
times,  and  receive  the  Eu- 
charist every  day,  and  lead 
as  blameless  a  life  as  ever 
can  be  led. 


V 


SYMBOLA   EVANGELICA. 

PARS  SECUNDA: 
ECCLESIA    REFORMATA. 


SYMBOLA   EYANGELICA. 

EVANGELICAI.  SYMBOLS. 


PART    SECOND: 

PAGE 

SYMBOLA  ECCLESI^  EVANGELIC^  REFORMATS, 
SYMBOLS  OF  THE  EVANGELICAL  REFORMED 
CHURCH. 

I.  ARTICULI  SIVE  CONCLUSIONES  LXVII.  HULDRICI  ZWINGLII. 
THE   SIXTY-SEVEN  ARTICLES    OF   ULRICH   ZWINGLL      A.D. 

1523.     German  and  Latin 197 

II.  THESES  BERNENSES.     THE  TEN  THESES  OF  BERNE.    A.D.  1528. 

German  and  Latin 208 

III.  CONFESSIO     HELVETICA    PRIOR    (sive    BASILEENSIS    POSTE- 

RIOR).    THE  FIRST  HELVETIC  (or  SECOND  BASLE)  CONFES- 
SION.    A.D.  1536.     Latin  AND  German 211 

[Note  on  the  Catechismus  Genevensis,  the  Consensus  Tigdrinus,  and 
the  Consensus  Genevensis] 232 

IV.  CONFESSIO  HELVETICA  POSTERIOR.     THE  SECOND  HELVETIC 

CONFESSION.     A.D.  15G6.    Latin 233 

V.  CATECHESIS  HEIDELBERGENSIS  sive  PALATINA.  THE  HEI- 
DELBERG OR  PALATINATE  CATECHISM.    A.D.  15G3.     German 

AND  English 307 

VI.  CONFESSIO  GALLIC  AN  A.    THE  FRENCH  CONFESSION.   A.D.  1559. 

French  and  English 356 

VII.  CONFESSIO  BELGICA.      THE  BELGIC   CONFESSION.     A.D.  1501. 

French  and  English 383 

VIII.  THE  FIRST  SCOTCH  CONFESSION.     CONFESSIO  SCOTICANA  I. 

A.D.  1560.     Scotch  and  Latin 437 

IX.  THE  SECOND  SCOTCH  CONFESSION.    CONFESSIO  SCOTICANA  IL 

A.D.  1580.     Scotch  and  Latin 480 

X.  ARTICULI  XXXIX.  ECCLESI^  ANGLICANiE.  THE  THIRTY- 
NINE  ARTICLES  OF  THE  CHURCH  OF  ENGLAND.  A.D.  1563 
and  1571.     Latin  and  English,  with  the  American  Revision,  1801..  486 

XI.  THE  ANGLICAN  CATECHISM.     A.D.  1549,  1662.     English 517 

XII.  ARTICULI  LAMBETHANL    THE  LAMBETH  ARTICLES.    A.D.  1595. 

Latin  and  English 523 

XIII.  THE  IRISH  ARTICLES.     A.D.  1615.     English 526 

XIV.  ARTICULI   ARMINIANI    sive   REMONSTRANTIA.      THE    ARMIN- 

lAN  ARTICLES.     A.D.  1610.    Ddtch,  Latin,  and  English 545 

XV.  CANONES    SYNODI  DORDRECIITANJE.     THE   CANONS  OF  THE 

SYNOD  OF  DORT.     A.D.  1G19.     Latin  and  English 550 

XVI.  THE  Westminster  (confession  of  faith,  confessio  west- 

MONASTEKIENSIS.   A.D.  1647.    English  and  Latin,  with  the  Amer- 
ican Alterations 600 

XVII.  THE  WESTMINSTER  SHORTER  CATECHISM.  CATECHISMUS 
WESTMONASTEKIENSIS  BREVIS.  A.D.  1647.  English  and 
Latin 676 


[Fac-simile  of  the  title-page  of  the  first  collection  of  Refonned  Creeds.] 

CORPVS  ET  SYNTAGMA 

CONFESSIONVM 

F  I  D  E  I 

QV^    IN    DIVERSIS    REGNIS 

ET    NATIONIBVS,    ECCLESIARVM 

nomine  fuerunt  authentice  editae :  in  celeberrimis 

Conuentibiis  exhibite,  publicdque 

auftoritate  comprobatae. 

QVIBVS   ANNECTITVR,   IN   OMNIBVS    CHRISTIANS 

Religionis  Articulis,  CatholicvS     ConSENSVS, 

ex  Sententiis  Vetennn,  qui    P  A  T  R  E  S 

Tocantur,  dejumptus. 

CONFESSIONVM    ENVMERATIONEM    ET   HARMONIAM: 

atque  huius  Catholici  Veterum  cum  illis  Confenfus,  ordinem  indicant 

paginas  primse  fingularum  partium  huius  Syntagmatis, 

in  Tres  Partes  dillributi. 

E  D  I  T  I  O     NOVA, 
In  qua  quid  pra;ftitum  fit,  docet  pagina  fequens. 


GENE  V^, 


Sumptibus  Petri  Chouet. 

M.    DC.    LIV. 

[The  first  edition  appeared  A.D.  1612.] 


[Fac-siinile  of  first  page  of  rreface.] 


PR^FATIO. 

Xhibentvr  hoc  in  Volumine,  celeberrimcs 
ConfcJJiones  Fidei  ex  optimis  quibufque  edi- 
tionibus  omni  ex  parte  integrc?.  Non  pri- 
uatu7n  aut  alicuius  priuati  fcripfum,  fed 
pttblictcm  ad  onines  &  Jingiilos  pertincns  : 
in  quo  Ecclejice  Dei  audientiain  fibi  fieri 
postulant,  vt  ex  ipfariun  vocibus  dignofcatur 
earuvt  doRrina :  nihil  enini,  nifi  abfcondi  veretur  Rcligionis 
Veritas,  ne  damneticr  ignorata.  Fuerat  qnidem  eamm  Harnw- 
nia,  ante  triginta  annos  edita :  fed  per  varias  feftiones  inte^ficHa. 
Nunc  verb  illce  tanquani  coipus  integrum,  confpiciejidce  reprce- 
fentantur,  &  quant  in  ilia  editione plures.  Venufiihs  autem  & 
vtilihs  cernitur  ipfum  corpus  totum,  quam  partes  eitts  diuulfcr. 
Earuni  quoquc  nexus  &  harmonia  facile  deprehendetur  vet  ex 
Integra  leflione,  vcl  ex  Concordantia  per  fingulos  articulos  hie 
illis  annexa:  quibus  etiam  in  hoc  Syntag77iate  adiungitur  ex 
Sententiis  veterum,  qui  Patres  vocantur,  Catholictis  Confenfv.s  : 
Anno  quideni  1595  ()  me  editus,  nunc  rurfus  multo  locuplctior 
f alius, ac  qnibufdam  Artictilis  auHus :  ctiius  infiitutum  declarat 
quce  in  illo  efi  ad  Ilhflriffwiiujt  Principein  prcrfixa  Epifiola. 

At  verb  cur  illce  Confeffiones  fidei  confiitutcc  in  diuerfis 
Reg7iis  &  Nationibus,  caufce  fuere  complures  perquam  ne- 
ccffaricr,  quce  in  ipfaruni  Prcefationibus  declarantur.  N' am  per 
illas,  tanquam  ex  Tabulis  authenticis  quid  in  Ecclefiis  docere- 
tur,  ma7tifeflum  fuit,  aduerftis  calumnias  &  iniqua  prcuiu- 
dicia :  vnde  &  in  celeberrimis  Conue^ttibus  exhibitce  fuerunt 

T    2 


[Facsimile  of  the  title-page  of  the  first  edition  of  the  Harmony  of  the  Ecformed  Creeds.] 

H  A  R  M  O  N  I  A 

CONFESSIONVM 

FIDEI, 

Orthodoxarum,  &  Reformatarum  Ecclefiarum,  quae  in 
pr^ecipuis  quibufque  Europae.  Regnis,  Nationibus, 
&  Prouinciis,  facram  Euangelij  doaHnam  pure  pro- 
fitentur:  quarum  catalogum  &  ordinem  fequentes 
paginae  indicabunt. 

Addita:  fiint  ad  calceni  breuifsimce  obferuationes :  quibus, 
turn  ilhijlrantur  obfcura,  turn  quce  in  fpeciem  pugnare 
inter  fe  videri pojfunt,  perspicuh  atqtie  modejiifsime  con- 
ciliantur :  &  fi  quce  adhuc  contronerfa  manent,  fyn- 
cere  indicantur. 

Qua.  omnia,    Ecclefiarum    Gallicarum,    &    Belgicarum    nomine, 

fubiiciuntur   libero   &   prudenti   reliquarum 

omnium,  iudicio. 


GENEVA, 

Apud    Petrum    Santandreanum. 
M.    D.    LXXXL 


[Fac-simile  of  first  page  of  Preface.] 


PRAEFATIO   NOMI- 
NE   ECCLESIARVM    GALLI- 

CARVM      ET      BELGICARVM,      Q  \J  M 

Reformationem  Euangelicam 

profitentur. 


R  ^.  C  L  A  R  ^  qiwdain  loco  dicit  Am- 
brojius.  Inter  feruos  Chrifti  contentio  non 
debet  effe,  fed  collatio.  Qiium  enim  Jit  ea 
mentis  Jnmiance  hebetudo  in  rebus  prcsfertim 
diuinis,  vt  res  alioqui  maxinie  claras  fcepe per- 
fpicere  no7i  pofsimus,  quin  ex  mtitua  (s\)t>nTnau^ 
&  arnica  fraternaqe  difceptatione  plurimum  liuis  ajjfcquamur^ 
negari nnllo  inodo potejl.  Imprim'ifqiie  illnd vtile  & neceffariiim 
videtur  alios  ab  aliis  acui,  vt  qucejingulis  Ecclejice  membris  pri- 
uatim  Dominus  contulit,  ea  adtotitis  corporis  commodtim  conimu- 
nicentur,  &,  omni  depojitojinistro  affe^u,  Christus,  qui  ejipatris 
Sapientia,  vnicus  magister  ac  Ecclejice  doBor  audiatur:  vtqe  eji 
pads  princeps,  ita  f7W  fpiritu  nojlros  animos  conghitinet,  vt,Ji 
fieri pojjit^  in  Domino  vnum  idtmque  omnesfentianms.  Conten- 
dere vera,  rixari,  &  ferociter  ac  protertie  digladiari,  tantlim  ab- 
efl  vt  deceat  a  Deo  inftitutos  homines,  vt  ne  modcjlis  aut  humanis 
quide  coueniat.     Qubdfi  in  omnibus,  vel  etid  minimis  vitee  hu- 

*    ij 


ARTICULI  SIVE  CONCLUSIONES  LXVII.  II.  ZWINGLII. 

A.D.  1523. 

The  Sixty-Seven  Articles  or  Conclusions  of  ITlrioii  Zwingli. 

[These  Theses  of  Ulrich  Zwingli  (14S4-1531)  were  publicly  discussed  and  successfully  defended  at  the 
religious  conference  in  Zurich,  Jan.  29, 1523,  and  prepared  the  way  for  the  introduction  of  the  Reforma- 
tion in  German  Switzerland.  They  exhibit  the  first  creed  of  the  Reformed  Churches  (seven  years  older 
than  the  Lutheran  Confession  of  Augsburg).  Their  form,  consisting  of  brief,  concise  propositions,  is 
much  better  adapted  for  a  creed  than  the  lengthy  argumentative  discussions  of  many  later  and  more 
authoritative  confessions.  They  never  acquired  a  strictly  symbolical  authority,  not  even  in  Zurich,  but 
may  justly  claim  a  place  in  this  Collection  on  the  ground  of  their  historical  importance.  We  give  the 
original  in  High-German,  with  some  of  the  old  readings  in  foot-notes,  together  with  the  Latin  transla- 
tion (instead  of  the  less  intelligible  Swiss  dialect  in  which  Zwingli  wrote  them,  and  which  is  reproduced 
by  Niemeyer,  pp.  1  sqq.).    For  an  abridgment  in  English,  see  the  Hintory  of  Creedn,  Vol.  I.  pp.  363  sqq.] 


2)iefe  nad^tefttmmten  jiefietiunbfed^Sjig 
2lrttfel  itnb  9)ieinungen  fcefenne  id)  §ut> 
bric^  3^^119^^  i»  ^^'^  IcWid^en  ©tabt  3"'^i'^ 
ge^rebiijt  ju  Ijabeix  au^  @vuub  bev  >Sd;rift,  bie 
SreoTTvtvffroQ  (b.  i.  toou  @ctt  eiugcgeljeu')  fjei^t, 
itiib  ertnctc=  mict),  mit  if)r  genannte  Stttifct  ju 
befd)irmen  itnb  gu  eroBern,  iinb  wenn  id}  je^t 
bevii^vte  @d)vift  nid}t  rcd;t  ijcvftiinbe,  mtd>  bef* 
fern  23ev[tanbe3,  boc^  au^  e()egcbad;tev  ©c^rift, 
bevid;ten  ju  laffen. 

I.  2U(e,  m\d)t  frtgen,  bag  dMiu 
geltum  [ei  ju(|tc^  o^ne  bie  ^c\vdi)f 
nmo,  bev  ^ivd)e,  ivren,  unb  [djinci^en 
®ott. 

II.  3^ie  ©umme  beg  (Jsan^eliumg 
ift,  bap  itufer  ^erv  3efiig  d^riftug, 
iua{)ver  ©ottegfo^it,  ung  ben  2GiUen 
fciueg  l)immUfd)en  23aterg  funb  cjet^an, 
unb  ung  mit  feiuer  Unfc^ulb  som  Xobe 
cvlofet  unb  ©ott  »crfo^net  |at. 

III.  3)a^r  ift  dfjviftug  bev  aUeinige 
SGeg  juv  ©eligfeit  Mc\\  bie  je  waven, 
ftnb  unb  fein  werben. 

IV.  2Ser  eine  anbcie  2:()iir  fud)t 


Elenchus  Articulorum 

in   disputationem   i'rimam    pro- 
mulgatorum 

AB 
IIULDKICO    ZWINGLIO. 

I.  Quicunque  Eoangelion  nihil 
esse  dicunt,  nisi  ecclesice  calculus 
et  adj>rohatio  acceded^  errant,  et 
Deuin  blasj)hemant. 

II.  Sunima  Evangelii  est,  quod 
Christus  Filius  Dei  vivi  notefecit 
nobis  voluntatem  PoAris  coelestis, 
et  quod  innocentia  sua  nos  de 
niofte  ceterna  redeinit,  et  Deo  re- 
Gonciliavit. 

III.  Hinc  sequitur  Christum  esse 
unicam  viam  ad  salutem  omnium, 
qui  fuerunt,  sunt  et  erunt. 

IV.  Quicunque  aliud  ostium  vel 


'  \jngcf^jrori)cu. 


eiitbeilt. 


uitt. 


198 


SY.MBOLA  EVANGELICA. 


obcr  jeicjt,  tev  ivrt,  ja,  ift  cin  ©eelen? 
morfccr  unt  eiii  Xic(\ 

V.  2)al)cv  5UIc,  tie  antere  ?cl;re 
Urn  ©yangcUum  i^(ctd)  cter  f)ol;er 
oc^tcn/  irven,  unb  irilTcn  nic^r,  wa^ 
©iHingcHum  ift. 

yi.  3:cun  (I()riftue  3efu0  ift  bcr 
SBegfithrcr  unb  ^auptmann,  bem  gan? 
jeii^  mcufc^Ud)cii  ©efd)led)te  yon  ©ott 
vcr^eipcn  unb  gci^ckn:^ 

yil.  Xiif'  cr  cin  civigcv  .^eil  unb 
^iiupt  [ci  allcr  @lduMijen,bie  fein  ?eib'* 
finb,  ber  akr  tobt  i|l  unb  ni(^t0  yernmg 
ol)nc  i^n. 

VIII.  3)avauo'  folgt,  jucrft,  baf^ 
Wc,  tie  in  bcm  |)aupte  Ickn,  ©Hcber 
unb  ^inbev  ©ottcv  ftnb,  unb  ba$  ift  bie 
^ird)C  obcr  ©cmeinfdjaft*^  ber  ^ciligcn, 
cine  .^au^frau  dbrifti,  ecclesia  ca- 
tholica. 

IX.  3itm  anbern,  ba§,  n?ie  bie 
leibhd^en  ©liebev  cbne  ?eituncj''  beg 
.^^aupteg  nid)tg  yevniogen,  a{\o  an  bem 
Vcit^c  Ghiifti  9^ienuinb  etira$  x^mmg, 
ebnc  [ein  ^aupt,  (i^niftug. 

X.  SBic  bcr  2)lenfd)  U\nh  [toll]  ift, 
wcnn  bie  ©licbcr  etii^ag  i?f)ne  bag 
.^aupt  ivivfen,  ftd)  felbft  rcipcn,ycmnin? 
ben,  kfdjcibigcn,  alfo,  ivenn  bie  ©licber 
dhrifti  etroag  o^ne  i{)r  ^aupt  (I()vi^ 
ftum  fid)  unterftc^en,ftnb  fie  trtub  [toll], 
fd)(vigcn  unb  l^cfd)ivcven  ftd^  felbft  mit 
univcifen  ©cfcl^cn. 

XI.  2)al)er  unv  fcben,  t<i^  bev  fo^ 


qucerit  vel  ostendit,  errat ;  quin 
animarum  latro  est  et  far. 

Y.  Quicunque  ergo  alias  doc- 
trinas  Evangelio  vel  (Bquant  vel 
2)rceferu7it^  enfant,  nee  intelligunt 
quid  sit  Evangelion. 

YI.  Nam  CUristus  Jesus  dux 
est  et  imperator,  a  Deo  toti  generi 
liumano  et  promlssus  et  prcesti- 
tus : 

YII.  Ut  sit  ipse  solus  et  caput 
omnium  credentium,  qui  corpus 
eius  sunt,  quod  quidem  absque  ipso 
inortuum  est,  et  nihil  potest. 

YIII.  Ex  his  sequitur,  quod 
oranes,  qui  in  isto  cap>ite  vivunt, 
sunt  inemhra  et  Filii  Dei.  Et 
hoic  est  ecclesia  seu  communio 
sanctorum,  sponsa  Christi,  eccle- 
sia catholica. 

IX.  Quemadmodum  membra, 
corporis  sine  administratione  ca- 
pitis nihil  possunt,  sic  iii  corpora 
Christi  nemo  quidquam  potest 
sine  capite  eius,  Christo. 

X.  Quum  memhra  absque  capite 
aliquid  operantur,  ut,  dum  sese 
lacerant  aut  perdunt,  demens  est 
homo  :  sic,  dum  membra  Christi 
sine  capite  Christo  aliquid  terv- 
tant,  insana  sunt,  sese  gravant  et 
perdunt  imprudentibus  legi- 
bus. 

XI.  Colligimus    hinc  Ecclesia- 


'  meffent. 
'  aUcm. 


'  cjela^flet. 
*  Scic^nani. 


*  U88  bcm. 

*  ©eme^njanie. 


3?€r»a(ten. 


THE  SIXTY-SEVEN  ARTICLES  OF  ULRICH  ZWINGLI.     A.D.  1523.    199 


gcnannten  ©eiftUd)cu  ©a^ungcu  son 
il^rer  fxadjt,  dldd)ti)mn,  ©tanben, 
XMn  unb  ©cfc^cn  cine  Uvfadjc  aller 
llnjinmgfeit  ftnb,  fca  fte  mil  fccm 
^aupte  nid)t  ubereinftimmen.^ 

XII.  2l(fo  tokn  jie  nod),  ni^t  ton 
beS  |)aupte$  ivcgen  (cenn  baS  k* 
flei^ngt  man  fid)  an$  ©otte^  ©nabc  ju 
bicfer  Beit  l)en^orjnln-ingcn),  fonbern 
n^cil  man  |te  nimmcr  mil  laffen  tokn, 
fonbern  anf  ba^  |)aupt  allein  l)oren.^ 

XIII.  2Go  man  barauf  l}ort,^  ba 
erievnt  man  lanter  unb  f(av  ben  5BilIen 
(S3otte5,  nnb  ivirb  ber  2)?enfd)  burd) 
feinen  ®eift  ju  il)m  gejocjen  unb  in 
i()n  Jjevivanbelt. 

XIY.  :Darum  aUe  (I^riftenmenfd)en 
i^ren  ^oc^ften  gleip  amoenben*  foUen, 
baij  ba$  Syangelium  (^()nfti  allein 
geprebigt  n^evbe  allentl)aUHni. 

XY.  2)enn  in  bem  ©lauben  an 
ba^felbe  ftel)t  unfer  ^eil,  unb  im  Un? 
glauben  bavan  unfeve  35erbammni§  ; 
benn  alle  ©al)vl}eit  ift  flar  in  il;m. 

XVI.  3m  (Soangelium  lernt  man, 
ba§  2)lenfd)cnle^re  unb  ©a^ungen  jur 
©eligfeit  nid)l^  nii^en; 

XYIL  3)a|?  e^viftu^  ein  cinigcr, 
ewigev,  okrfter  priefter  ift,  baraue 
ermeffen  wirb,  bap,  bie  ft^  fitv  oBerjle 
^riefter  an^gegeben  Ijaben,  ber  d^xt 


sticoruvi  {quos  vocant)  traditiones 
et  leges,  quibus  fastum,  divitias, 
honores,  titidos  legesque  suas  ful- 
ciunt  et  defendunt,  causam  esse  ovi- 
nis  insanice  ^  nam  cajpiti  Christ o 
non  consonant. 

XII.  Adhuc  ergo  insanmnt  Qion 
jpro  cajpite,  quod  jper  gratiam  Dei 
j)u  omnes  summo  studio  conantur 
erigere,  sed  quod  nonj)ermittuntur 
iiisanire  ct  furere.  Yolunt  enhn 
jpii  soli  cajpiti  Christo  auscultare. 

XIII.  Verbo  Dei  quum  auscul- 
tant  homines,  jpure  et  synceriter 
voluntatem  Dei  discunt.  Deinde 
Jper  Sjnritum  Dei  in  Deum  tra- 
huntur  et  veluti  transformantur. 

XIY.  Summo  igitur  studio  hoc 
timim  inj)rimis  curent  omnes  Chri- 
stiani  utEvangelium  Christi  unice 
et  synceriter  ubigue  j^rcedicetur. 

XY.  Qui  credit  Evangelio,  sal- 
vus  erit  j  qui  non  credit,  condem- 
nabitur.  Nam  in  Evangelio  om- 
nis  Veritas  clarescit. 

XYI.  Ill  Evangelio  discimus, 
hominum  doctrinas  et  traditiones 
ad  saluternj  nihil  esse  utiles : 

XYII.  Christus  unicus  cetermis 
et  siommus  est  sacerdos.  Qui  ergo 
se  jpro  summis  sacerdotibus  ven- 
ditant,  glorice  et  jpotenticx,  Christi 


*  mttt^eUenb. 

*  bem  ^aubt  einig  lofcn  (i.  e., listen,  hear). 
^  aSo  bem  gelojct  iiJitrt. 

YoL.  III.— O 


'  anferen. 

'  That  is,  Mind  Pope  (what  follows). 


200 


SYMBOLA  EVANGELICA. 


uub  (3tmnU  (St)v\\ti  iviberflveBen,  \a, 
jtc  sjcvn?cvfcn.' 

aScn  bcv  ?Jfcffc. 

XVIII.  Da^  (Ii)iifm,  ter  jtd)  felbft 
Sill  "Mai  aufijcopfei-t  \)at,  in  ©nni^feit 
ctii  immcnvahventc^  unb  k5a!)Ienbe5 
Cpfci-  ift  fur  atlcr  ©Iditbigen  ©iinben. 
Xavau^  crmcffeii  Jinvb,  ba§  bie  9)?e|Te 
iud)t  cm  Opfer,  fonbern  be^  Dpfevg 
2i>iebevgcbad)tnip  fei,unb  95erjtd}evimii^ 
bcr  (Svlofuiui,  bie  dbviftue  iiu^  k^ 
unefen  l>it. 

giuinttc  bcv  ^eiligeii. 

XIX.  3)aj5  (Sl^riftu^  ciu  eiuigev 
SDHttler  ift  j>uifd)cii  ©ctt  unb  un^. 

XX.  3)ap  un«  ®ott  alle  3)inge 
iriU  in  feiucm  D^imcn  fleku.  3)avau6 
folgt/bap  iviv  nujjcr  biefer  3fit  feineg 
2)?ittlcv§  bebiivfen,  aU  feine'v. 

XXI.  Dci^,  irenn  unr  fiir  einciuber 
auf  (Srbcu  bitten,  unr  bag  bergeftalt  t^un, 
ba§  ivir  sertrauen,  alleiii  bitrd)  Q.i)xy 
ftiim  ivcrbcn  un$  al(e  3)inge  {jcijcben. 

XXII.  Dafj  Gt)ri|lug  unferc  @e^ 
rcd)tiijfcit  ift ;  woraug  wiv  ermeffen,  ba^ 
unfere  ©crfe  fo  inct  gut  ftnb,  fo  siel 
fie  (I()rifti  ftnb ;  fo  yicl  fie  abcr  unfcr, 
nid)t  rcd)t,  nid}t  gut  ftnb. 

SBie  bcr  ®eiftlid;cii  ®ut  e^riftt  fetj. 

XXIII.  3)ap  Qljxxfm  bie  ^abc 
nnt>  yradU  bicfcr  S>cU  ycranrft;  irc? 
rauiJ  u'ir  ermcifcn,ta9  bie,  ivelc^e  9icid)^ 


adversaniur,    ct 
ciunt. 


Christum 


reji- 


XVIII.  Christus  qui  sese  semel 
i?i  cruce  dbtulit  hostia  est  et  victi- 
ma  satisfaciens  in  ceteimum  j)^"o 
jyeccatis  omnium  fidelium.  Ex 
quo  colligitu)',  missavi  7ion  esse 
sacrificium,  seel  sacrijicii  in  cruce 
semel  ohlatl  commemorationem  et 
quasi  sigillum  reclemjptionis  jper 
Christum  exhihitee? 

XIX.  Christus  amicus  est  Me- 
diator inter  Deum  et  nos. 

XX.  Omnia  nobis  per  Chri- 
stum et  in  7iomine  Christi  jorce- 
stat  Deus.  Ilinc  sequitur,  nobis 
extra  hanc  vitam  intercessore  jprce- 
ter  Christum  nullo  ojms  esse. 

XXI.  Quum  mutuo  pro  nobis 
hie  in  terris  oramus,  in  hoc^  facer e 
debemus,  quod  per  solum  Christum 
omnia  nobis  dari  confidamus. 

XXII.  Christus  est  nostra  hi- 
stitia.  Hinc  consequitur,  opera 
nostra  eatenus  esse  bona,  quate- 
nus  su?it  Christi  j  quatenus  vero 
nostra,  non  esse  vere  bona. 

XXIII.  Quod  Christus  substan- 
iiam  hujus  mundi  et  fastum  con- 
tenuiit,  docet,   quod   hi,  qui   sub 


'  terjdjit^^fcn. 


:id;ening. 


effecUe. 


*  entfj)ringt. 


ita. 


THE  SIXTY-SEVEN  ARTICLES  OF  ULRICH  ZWINGLC.     A.D.  ir.23.    201 

Christi  titulo  divitias  ad  se  ra- 
piunt,  ipsum  magna  infaraia  affi- 
ciunt,  qiiiiiii  cujnditatis  suce  et 
luxus  ewm  patromim  faciunt. 


thinner  an  ftd)  3ic{)cn  in  feincm  9}amcn, 
\{)\\  gvciplid)  fcl)ma()cn,  lueim  fte  il^u 
ju  eiucm  3Decf mantel  i()ve^  ©cijc^  unb 
9Wntl)U>it(cn$  mad)en. 

XXIV.  3)af  cin  jcber  (If)vijl  jn 
ben  SBcvfen,  bte  ®ott  nid)t  geBotcn  \)<x\, 
unyerlninbcn  ifl;  cr  barf  allejeit  allc 
©peifen  e[[cn.  2)arau0  crlcvnt  wirb, 
ba§  ^(ii'tv  nnb  ^uttcrln'iefe'  cin  ri?^ 
mifdjev  ^ctrug^  ftnb. 

SSon  getertag  imb  SBallfa^rt. 

XXY.  2)ap  Beit  unb  Drt  ben  dl^iv 
ftenmenfd^en  untevwovfen  ftnb,  nnb  bev 
5[>?cnfd)  nic^t  tf)nen.  2)avau$  gelevnt 
nnvb,  ba§  bie,  TOeId)e  an  Beit  unb  Drt 
Mnben,  bie  d^viften  iBver  gvei^eit  be? 
vauben. 

Suttcu^Skibmiis,  3'^''^?'^"/  etc.  ' 

XXVI.  3)ap  ®ott  nic^t^  mipfcilU? 
gcr  ift,  a(k?  ®(ei^en.  !I)a^er  evlernt 
unvb,  ba^  %\{t^,  fo  ftd)  fc^on  mad)t 
ycv  ben  9)?enfd)en,  eine  fd)iuerc  @(ei^^ 
nevei  unb  3Servud)t{;eit  ift.  ^icr  fallen 
^nttcn,  3cid)en,  flatten,  etc. 

Orben  itiib  ©ccten. 

XXVII.  2)aij  alle  (Il;riftenmcnfd)en 
Sviibev  d^vifli  unb  unter  cinanber  ftnb, 
unb  ^einen  auf  (£vben  SSatcv  ncnnen* 
foUen.  Da  fallen  l^in  Drben,  ®ecten, 
S^otten.  etc. 


XXIV.  Christianoruni  nullus 
ad  ea  opera,  quca  Christus  non 
proicepit,  adstringitur  /  quoUhet 
tempore,  qiwlibet  cibo  vesci  potest. 
Consequitur  ergo  literas,quas pro 
caseo  et  hutyro  dant pontifivii,  Ito- 
manas  esse  iraposturas. 

XXV.  Tempus  et  locus  in  p)0- 
testate  sunt  hominis,  non  homo  in 
illormn  potestate.  Qui  ergo  tem- 
pus et  locum^  alligant,  Christiana 
libertate  pios  fraudant  ■et  spo- 
liant. 

XXVI.  Nihil  magis  displicet 
Deo  quam  hypocrisis.  Ilino  di- 
scimus  hypocrisim  esse  gravem,  et 
impiLdentem  audaoiam  quidquid 
sanctum  se  simulat  coram  honit- 
nihus.  Hie  cadunt  cuculli,  signa, 
rasus  vertex,  etc. 

XXVII.  Omnes  Christiani  fra- 
tres  sunt  Christi,  et  fratres  inter 
sese,  patrem  ergo  super  terram^ 
vocare  own  dehent.  Hie  cadunt 
factiones  et  sectce. 


Vi\\  unb  anden,  trieff. 
9ii3mi^cf)e  ®efd;n)inbig!ett. 


tempore  et  loco. 
upiafen. 


*  in  terris. 


202 


SYMBOLA  EVANGELICA. 


XXVIII.  2)af;'  SlUcCv  m^  ©ott 
crlaubt,  ebcr  nid)t  yerboteii  \)at,  xid)t 
ift ;  tal)cr  cilcnit  luirb,  tap  bic  S^e 
alien  3)?cnfd)cn  Qcjiemt. 

Scr  unreiuc  ®eiftlid)c  iic^mc  cin  2Bctt\ 

XXIX.  '3)a^  mu,  bic  man  @eift=^ 
lid)e  nennt,  fiinbii^en,  wtmx  \k,  ucic^? 
fcem  jte  innc  geivorfceu  finb,  ba§  iken 
©ctt,  Sicinii^fett  511  fatten,  ycvfagt  l)at; 
fid)  iud)t  burd)  bte  (Sl)e  fid)cr  ftellen.^ 

©eliibbe  bcr  9?eiuii5!cit. 

XXX.  2)ap  tie,  weld)e  Dletnigfeit 
scr^eipen,  navrifd)  ober  finbifc^  gu 
yicl  iibevne^men.  2)arait$  erlernt  ivirb, 
ciit?,  bie  foldje  ©eliibbe  flnnel;mcn, 
ficyeutUd)  c^n  ben  frommen  3)Jenfd)eu 
^aubeln. 

35on  bent  Saitn. 

XXXI.  2)ap  ben  Sann  fein  ctn.- 
jelner  9J?enf^  3emanb  auflegen  mag, 
fonbern  bie  ^ird)e,  ba^  ift  bic  ©emein^ 
fd)aft  berer,  untcr  bencn  bcr  bc$  53an? 
nc^  ©iivbigc  nHV[)ut,  fammt  bcvcn 
2Sad)tcr,  ba^  ift  bcv  ^farr^cvr. 

XXXII.  2)ap  man  allcin  ben 
banncn  mag,  bcr  cin  i3[fcntlid)c6  5ler^ 
gcrnip  giebt.^ 

iBon  unredjtferttgem  ©Ui. 

XXXIII.  2)a§  ungerc^tee  ©at 
nid)t  Xempcln,  ^(oficrn,  S)Z5nd)cn, 
'Pfaffcn,  9]onncn,  fonbern  ben  3)itrfti^ 
gen  gcgcbcn  jvcrben  folic,  n^enn  c$ 


XXVIII.  Quidquid  Deus  non 
vetat  et  jyerrnittit^  juste  fit.  Ex 
quo  disciinus  matrimonium  om- 
nibus ex  cequo  convenire. 

XXIX.  Qui  Ecclesiastici  vidgo 
seu  sjnrituales  vocantur,  peccant, 
dum,  j)osteaquam  senserint  casti- 
tatem  sibi  a  Deo  negatam,  non 
uxores  ducunt  aut  nuhunt. 

XXX.  Qibi  vovent  castitatein, 
stidta  jpT(ESum{ptione  et  ])iierilh 
arrogantla  tenentur.  Qui  ergo 
db  eis  vota  hujusmodi  vel  exqui- 
runt  vel  oblata  recijnujut,  inju- 
riam  eis  faciunt  et  tyrannidem 
171  siinplices  exercent. 

XXXI.  Excommunicationem 
nemo  jorivatus  ferre  jpotest,  sed 
ecclesia  in  qua  excommunicandus 
habitat  U7ia  cum  ej>iscojpo. 


XXXII.  J^emo  xMest  neo  'debet 
exGommimicari,  quam  is,  qui  sce- 
leribus  S2us  j>ublice  offendit. 

XXXIII.  Ablata  hyuste  non 
temjylis,  mojiaste^'iis,  oion  mona- 
cliis  aut  sacerdotibus,  sed  ^aujx^ 
ribus   danda  sunt,  si  iis  quibus 


terfcUtent. 


otfentUc^  toerergcret. 


TIIK  SIXrr  SEVEN  ARTICLES  OF  ULRICH  ZWINGLI.     A.D.  1523.    203 

fcem  rcd)tctt  53ejt^cr  nirf)t  Juteber  ju?  ablata  sunt  restitui  commode  non 


gewenbet  irerben  mag. 

23ou  ber  Ot^rigtctt. 

XXXIV.  2)ic  fogenannte  gciftlic^c 
©ewalt  \)Cii  feineu  ®runb  i^rer  ^rac^t 
auO  bev  Sel^re  SI;viftt. 


SBeltltcfic  ©etralt  ijon  ®ott. 

XXXY.  5lkv  bie  tt)eltlic|c  ^at 
^raft  unb  SBefeftiguug  oug  ber  ?el^re 
unb  2:r)at  e^rijli. 

XXXYI.  5ltte0,  woyon  ber  fogc? 
nanntc  gc{ftUd)c  ©tanb  yorgiebt,  c$  ge? 
l)ove  if)m  ju  son  S^ied)!^  i»egeu  uub  jum 
6d)ul3e  be§  S^led^t^,  ge^ovt  ben  welt^ 
Iid)en  [Dbrigfeiten]  ju,  irenn  fte  dl^ri^ 
[ten  fein  woUen. 

XXXVIL  3^nen  |tnb  and)  aUe 
dbrtftcn  fd)ulbig  ge^orfam  ju  fein, 
9?iemanb  au^gcnommen ; 

XXXVIII.  ©ofern  fte  nidit^  ge? 
bieten,  ba$  njiber  ®ott  tft. 

XXXIX.  2)arum  foUen  aUe  i^re 
©efe^e  bcm  g5ttUd)cn  2SiUen  gleic^? 
fonnig  fein,  alfo,  bap  fte  ben  ^e? 
britdten  befd)irmen,  ob  cr  fd)cn  nid)t 
flagte. 

XL.  ®ic  ttiogen  allein  mit  9lec^t 
tobten,  mi)  allein  bie,  a^e(c|e  ein 
offentlid)e^  5levgerni§  geben,  ol^ne 
®ott  ya  erjiirnen,  er  l)eipe  benn  ein 
anbere^. 

XLI.  SBenn  fte  red)t  mit  3fiat^  unb 
^itlfe  bienen  benen,  fitr  bie  fte  9te^en? 


j)0ssunt. 

XXXIV.  Potestas  quafn  sibi 
Papa  et  Episcopi,  caiterique  quos 
sj)iritales  vocant,  arrogant,  et  fa- 
stus,  quo  turgent,  ex  sacris  Uteris 
et  doctrina  Christi  Jirmamenttcm, 
non  Jiahet. 

XXXV.  Magistratus  puhlicus 
firmatur  verho  et  facto  Christi. 

XXXVI.  Jurisdictio  aut  juris 
administration  quam  sibi  dicti 
sjpirituales  arrogant,  tota  magi- 
strojtus  soecularis  est,  si  modo  ve- 
lit  esse  Christianus. 

XXXVII.  Magistratibus  jpub- 
licis  omnes  Christiani  obedire 
debent  nemine  excejpto. 

XXXVIII.  Modo  contra  Deum 
nihil  pTKGi;piant ! 

XXXIX.  Leges  inagistratuum 
ad  regulamj  divince  voluntatis  sunt 
conformandcB,  ut  ojppressiLS  et  mm 
passos  defendant  et  ab  injuria  as- 
serant,  etiam  si  nemo  queratur. 

XL.  Magistratus  jure  ditntaxat 
occidere  jpossunt,  atque  eos  tantum 
qui  jpublice  offendunt,  idque  in- 
qffenso  DeO,  nisi  Deus  aliud  jprce- 
cipiat. 

XLI.  Quum  illis,  pro  quibus 
rationem  reddere  coguntur^  con- 


204 


SYMBOLA  EVANGELICA. 


fd)aft  geben  ircrtcn  yor  ©ott,  [o  finb 
and)  ticfc  fc(ni(rii|,  i()nen  lei6(id)e 
^antvcld)ung  ju  tlnin. 

XLII.  ilGenn  fic  aUv  untreu  unb 
nid)t  luid)^  tcr  9iid)tfd)nur  Gbvifti  ocr^ 
fal)xcn  wiixtm,  mogen  [te  niit  @ott 

XLIII.  eumma  :  Deffen  Dteid)  ift 
tiv3  nllerbcftc  \mt>  fcftcfte,  ter  oUein 
jnit  ©ctt  (^eri-fd)et,  uub  bejjeu  ba0 
(illertofcfte  ""b  unfid)erftc,  bcr  nad) 
fcincm  @cmut(;e  i^crr|'d)et. 
aSom  ®ebet. 

XLIV.  2Baf>re  Slnkter  rufen  ©ott 
im  ©cift  iinb  in  bcr  2Bfl^rf)cit  an,  ol)ne 
aUcv  @efd)vei  yor  beu  3}Jenfd)en. 

XLV.  ©(ci^Micr  tr;un  tf)re  SBerfe, 
bap  jte  yon  ben  9}?cnfd)cn  i3efef)en 
wcrben,  ncbmcn  and)  ben  2oI;n  in 
biefer  3eit  ei". 

XLVI.  <Bo  nuip  ja  folgen,  bap 
Xempeli^efang  cber  @cfd)vei,  o^ne  5ltt? 
cad)t  nnb  nur  nm  ?of)n,  entn^ebcr 
dlnljm  [nd)t  i^on  ben  9i)Jenfd)cn  ober 
©eiuinn. 

XLYII.  ?eib(id)en  Xob  foU  ber 
SD^enfd)  e^er  leiben,  aU  bap  er  einen 
Gl)viftcnmcnfd)en  dvcjevtc  ober  in 
(2(^anbe  h-dc|te. 

XLVIII.  2Ccr  ane  ^lobigfeit  ober 
llnunJTen(>eit  fid)  unll  Cftnc  Urfac^c 
drijern,  ben  foil  man  nid)t  franf  ober 


silia  et  auxilia  legitime  admini- 
strant^  dehent  et  illi  ipsi  magi- 
stratilfus  suhsidia  coiyoralia. 

XLII.  Quando  vero  jperfide  et 
extra  regidam  ChrisH  egerint^ 
j)0ssunt  cum  Deo  dejtoni. 

XLIII.  IIujiis  rcgiium  opti- 
mwm  est  ct  firmissinnun  qui  ex 
Deo  et  cum  Deo  regnat ;  Tiujus 
vero  jyessimum  et  infirmissimmn 
qui  sua  libidi?ie. 

XLIV.  Veri  adoiriioi^es  invo- 
cant  Deum  in  sj^iritu  et  veritate, 
corde  orantes,  nan  clamore  coram 
hominihus. 

XLV.  Hypocr'itiB  omnia  ojyera 
sua  faciunt  ut  videantur  ah  homi- 
nihus ;  jprojpterea  mercedem  suam 
hie  recijoiunt. 

XLVI.  Cantiones  ergo,  seu  ve- 
rius  hoatus,  qui  in  temjylis  sine 
devotione  j>ro  onercede  Jiunt,  aut 
laudem  aut  qiuGstuvi  ah  homini- 
hus quaerunt. 

XL VII.  Potius  mortem  eligere 
dehet  homo,  quam  Christianum 
offendere  aut  i^udefacere. 

XLVIII.  Qui  ex  infirmitate  aut 
ignorantia  ahsque  causa  vult  of- 
fendi,  non  patiamur  ut  is  infir- 


1111  cr  (aiiffcr). 


^  This  article  asserts  the  right  of  revolution. 


THE  SIXTY-SEVEX  ARTICLES  OF  ULRICII  ZWINGLI.     A.D.  1523.    205 


flciii  (affeii  Heibcn,  ftnifcevn  i()ii  ftav! 
mad)cu,  bafj  er  uiii)t  fiir  ©iiufce  l)aU, 
lua^  uid)t  ©itiite  ift. 

XLIX.  ©vopcrea  2lerc;enu§  mi^ 
id)  md)t,  aU  t?ap  man  ten  'Pfaffen, 
(S()eiDci5cv  ju  I)aben,  iud)t  nad)(a§t, 
aber  ^uven  511  t)alm\,  urn  ®elbeg  irillen 
ycvgi3unt.    ^>fui  ber  ®d)aut)e  !^ 

"35om  9farlj(affcn  bcv  Silnbe. 

L.  ®ott  lajjt  allcin  bie  ©unbcn  nac^, 
burd)  dljviftum  3e|'um,  fciucn  ©o^n, 
unfern  ^evvn  alleiii. 

LI.  aScr  fold)e5  ber  drcatiir  betlegt,^ 
eutj{cl)t  ©ott  feine  S()ve  unb  i]iebt  fie 
bem,  bev  nid)t  ®ott  ift ;  baij  ift  eiite 
iyal}re  Slbgotterct. 

LII.  3)avum  bic  ^eid)te,  bie  bem 
■^.H-icftcf  obcr  bem  9]ad)ftcu  gefd)tcl;t, 
uid)t  fitv  ein  P^a^iiaffeu  bcv  ©itnbe, 
fonberit  fiir  ein  urn  Sivitbfrageu^  an^^ 
gegekit  lyerbeit  foil. 

LIIL  5(ufgelegte  33iipwcrfe  fonimen 
»oit  inenfd)Ud)eii  3ftat()fd}(ageu  (au^^ 
genommcu  ber  33ann),  ne^men  bie 
©unbc  nid)t  ^iuweg,  werben  aiifge? 
legt  5lnbern  ju  einem  ®d)rerfen. 

®a§  Seibcu  Sfn-ifti  (nlgt  bie  ©ilnbe. 
LIV.  d^rijlu^  ^at  alle  unfre 
@d)merjeu  unb  Slrknt  getragen.  3Ser 
nun  ben  33u^ivcrfen  Bciiegt,  nni^  aU 
(ein  dijrifti  ift,  ber  irrt  nnb  fd)ma^et 
@ott. 


mus  ei  ignorans  mancat ;  sed 
demus  ojperarti  ut  7'ite  edoctus 
fjrmus  tandem  evadat,  nee  pecca- 
tum  ducat  quod peccatu^n  non  est. 
XLIX.  Mains  et  gravius  scanda- 
lum  nonjmto,  quam  quod  saoerdo- 
tibus  tnatriraonio  legithno  inter- 
dicitur /  concuhinas et scorta habere 
accepta  ab  eis  j>ccunia 2)ennittittir. 

L.  Solus  Deus  peccata  Temittit, 
idque  per  solum  Christum  Jesum 
Dominum  nostrum. 

LI.  Qui  7'emission€})i  peccato- 
rum  creaturce  tribuit,  Deum  glo- 
ria sua  spoliat  et  idololatra 
est. 

LII.  Confessio  ergo.,  gum  sacer- 
doti  aut  proximo  Jit,  non  pro 
remissione  p)eccatoruni,  sed  p>ro 
consultatione  haberi  debet. 

LIIL  Opera  satisfaotionis  a  sa- 
cerdote  imposita  humane^  sunt 
traditionis  {excepta  excommuni- 
catione) ;  peccatum  non  tollunt, 
sed  aliis  in  terrorem  imp>onwitur. 

LIV.  Christus  dolores  nostros 
et  oniJies  labores  nostros  tidit ; 
qui  vero  operibus  pcenitentialihiis 
tribuit,  quod  Christi  solius  est, 
errat  et  Deum  blasphemat. 


^fuc^  ber  j(^anb  I 


3W3i6t. 


vat^^orfcI;mig. 


206 


SYMBOLA  EVANGELICA. 


3?ork^aItcn  bcr  ©ilnto. 

LV.  3Ber  ctncvlci  Siiiite  tern  rcui^ 
gen  2^ciifd)cii  na^juKiffcit  fid)  m'u 
gertc,  ivcivc  nid)t  an  ®otte^,  nod) 
ftixi,  fonbern  an  tee  2:eufeB  ©tatt. 

LVL  SBer  ct(id)c  Sihitcn  allein 
urn  ©clbce  untlen  nad)la§t,  ift  ©i? 
mon'e  unb  33ilcam'e  ©efell  unb  beg 
2;eiifel$  eigentnd)er  ^ote. 

23cm  gecjfeucr. 

LYIL  3)ie  aHi()re  ^cilicje  ©d^rift 
ivei^  yon  feinem  gegfeuev  nad)  biefer 
3eit. 

LYIII.  3)ae  llrt^cil  iikr  bie  5lt)^ 
gcfd)ietcnen  ift  allein  @ott  Befannt. 

LIX.  Unb  je  n^eniger  nn$  @ott  l)at 
bason  unffen  laffcn,  beflo  weniger  foUen 
wir  bayon  ju  nnfjen  verfnd)en. 

LX.  ffienn  bcr  9i)?cnfc^,  fitr  bie  3Seiv 
flovknen  befovgt,  ©ott  anruft,  i^nen 
©nabe  ju  bea^eifen,  bag  ycnyerfe  id) 
nid)t;  bod)  bason  bie  3cit  Oeftimmen 
(ftcben  3al)ve  urn  eine  Xobfiinbe),  unb 
urn  ©cnnnnec  iinllen  liigen,  ift  nid)t 
menfd)lid),  fonbern  tcuflifd). 

SSon  bet  'JJrIeftcvfcIjaft  nub  i^rcr  SSeifje. 

LXI.  2>on  bcm  CSl)aracter  (ber 
SeiV')/  ben  bie  ^Hicftcr  in  bcr  let^ten 
3eit  crfonncn  ^abcn/  a^eip  bie  90ttlid)e 
©c^rift  nid)ti?. 

LXII.  @ie  evfcnnt  and)  feine 
••prici^er,  alg  bie  bag  ©ottegroort  ijev? 
fiinbigen. 

LXIII.  2)enen  l)ei§t  fte  Sl)re  er== 


LV.  Qui  vel  unicujii  ])eccatuin 
jpcenitenti  remittere  negat,  is  non 
Dei  nee  Petri,  sed  Diaboli  vicem 
tenet. 

LYI.  Qxii  qucsdam  tantum  2>eG- 
cata  idqiie  j)i^o  inercede  aut  pecu- 
nia  remittunt,  Si7nonis  et  Balamni 
sbc'ii  sunt,  ct  veri  Satanai  legati. 

LYII.  Scrijptura  sacra  piirga- 
torium  j)ost  hanc  vitani  nullum 
novit. 

LYIII.  Defunctorum  judicunn 
soli  Deo  cognitum  est. 

LIX.  Quo  minus  de  hisce  rebus 
nobis  revelat  Deus,  hoc  minus  no- 
bis jpervestigandce.  sunt. 

LX.  Si  quis,  pro  mortuis  sol- 
licitus,  aj>ud  Deum  gratiam  eis 
implorat  aut  precatur,  non  dam- 
no ;  sed  temjpus  de  hoc  definire 
{septejiniu7n  pro  peccato  mortali), 
et  propter  qucestum  mentiri,  non 
hximanum  est,  sed  diabolicum. 

LXI,  De  character e,  quern  po- 
stremis  hisce  tempo ribus  excogita- 
runt  sacrifici,  nihil  novit  divina 
Scriptura. 

LXII.  Scriptura  alios  presbyte- 
ros  aut  sacerdotes  non  novit  quam 
cos  qui  verbum  Dei  annunciant. 

LXIII.  Illis  vero  piresbyteris,  de 


'  feiiib  ^micn  tvorben. 


THE  SIXTY-SEVEN  ARTICLES  OF  ULRICII  ZWINGLI.     A.D.  1523.     207 


bieten,  b.  i.  letblld)e   S^a^vung   tar;= 
rei^cn. 

aSon  HbfteEung  bcr  SUJiBBrciuc^e. 

LXIV.  %ik,  bie  ii)xtn  Srvt^um 
erfenncn,  foU  man  md)t^  taffcn  tnU 
gcttcn,  [onbent  fte  in  griebeu  ftevkn 
(affen,  unb  l^cvnvac^  ba§  bcr  ilirc^e 
gciDibmete  Out  d}nftlic|  tjcmalten. 

LXy.  mt  ftd)  [iljven  3rrtt;um] 
nic^t  erfenueu  iwoUen,  mit  benen  ti^ivb 
®ott  iro^t  l^anbeln;  barum  man  t|ren 
?ei6crn  feinc  ®ett)alt  anti^un  foK,  c$ 
waxt  benn,  bap  jie  fo  ungcbu^rUd) 
scrfu^vcn,  bap  man  ba^  nid)t  unter^ 
laffen  lonutc. 

LXYI.  e^  foUen  aUe  9eiftlid)en 
SBorgefet^ten  fid)  fogki^  ^eraBiaffen, 
unb  cin^ig  ba^  ^reuj  (Ii;rifti,  nid)t 
bie  ^iftcn  aufvid)tcn,  ober  fte  get;en 
unter;  bie  5lrt  fte^t  am  33aum. 

LXVII.  2Benn  3emanb  Begel;vte, 
ein  ©efprad)  mit  mir  ju  l^aben  yon 
Binfen,  3e^cuten,  ungetauften  ^m 
bent,  son  bev  girmelung,  cntbiete  i^ 
mic^  iDitltg,  ju  antu^ovten. 


quibus  dixwius,  qui  Yerhimi  Dei 
prciidicant,  Scrijptuva  diviiiajuhet, 
lit  necessaria  ministrentur. 

LXIV.  Qui  errorem  agnoscunt, 
illis  nihil  damni  infer endiim ^  fe- 
rantur  autem  donee  i?i  pace  dece- 
dant,  deinde  sacerdotiorum  hona 
juxta  Christianam  cciTitatein  or- 
dinentur. 

LXY.  Qui  errorem  non  agno- 
scunt  nee  ^onunt,  Deo  sunt  relin- 
quendi,  nee  vis  corporihus  illo- 
runi  infer enda  nisi  tarn  enorini- 
ter  ae  tumxdtuose  se  gerant,  %it 
pareere  illis  tnagistrat-ui  salva 
publiea  tranquillitate  non  lieeat. 

LXVI.  Ilumilient  se  illico  qui- 
cunque  in  Eeclesia  sunt  j)vcefectij 
crucemque  Christi  {non  cistam) 
erigant  /  aut  perditio  eorum 
adest,  nam  seeuris  radici  arhoris 
est  adniota. 

LXVII.  ^S"*  eui  lihet  disserere 
tnecwn  de  deeimis,  reditihus,  de 
infantihus  non  baptizatis,  de  eon- 
firmatione,  non  detrectabo  collo- 
quium. 


^ier  unternel}me  .Reiner  ju  ftreitcn  mit  ©op^ifterei  ober  5)?enfd)entanb, 
fonbern  fomme,  bie  ©^rift  jum  9^id)ter  ju  ^altw  (bie  ©c^rift  atl^mct  ben 
©eift  ©otte^),  bamit  man  bie  2Ba()r^eit  entnjeber  finbe,  ober,  u^cnn  jte 
gefunben  ift,  wie  id)  ^offe,  bel;a(te. 

5(men.    Dag  walte  ®ott! 


THESES  BERNENSES.    A.D.  1528. 
The  Ten  Conclusions  of  Berne. 

[These  Ten  Conclusions  were  carefully  prepared  by  Berthold  Haller  and  Francis  Kolb,  Reformed 
ministers  at  Berne,  and,  at  their  request,  revised  and  publislied  by  Zwiiigli  (in  German,  Latin,  and 
French)  for  a  large  religious  Conference  held  iu  the  capital  of  Switzerland,  Jan.  7-26, 152S.  They  were 
approved  by  all  the  leading  Swiss  Reformers,  and  also  by  Ambrosius  Blaarer  of  Constance,  Bucer  and 
Cauito  of  Strasburg,  and  others,  who  attended  the  Conference.  The  result  of  the  Conference  was  the 
complete  triumph  of  the  Reformation  in  Berne.  They  are  a  model  of  brevity.  Niemeyer  gives  the  Ger- 
man original  iu  the  Swiss  dialect  from  the  Zurich  edition  of  152S.  An  English  version  is  given  in  Vol.  I. 
p.  365.] 

De  seqiientibus  Conclusion Ibus  nos  Fran- 
ciscus  KoLu  et  Berchtoldus  IIaller, 
a7nbo  pasiores  Ecclesice  Bernensis,  simul  cum 
aliis  orthodoxicc  ])rofessoribiis  unicuique  ratio- 
nem  reddemus,  ex  scriptis  biblicis,  Vetei-is  ni- 
mirum  et  N.  Testamenti  libris,  die  designate, 
nivdrum  prinio  post  dominicam  primain  cir- 
cumcisionis,  anno  ]\fDXXVIII. 

I.  Sancta  Christiana  Ecclcsia., 
cujus  ^cn^cum  caput  est  Chri- 
sius,  nafa  est  ex  Dei  Verbo,  in 
eoque  jpermanet,  nee  vocem  ccudit 
alieni. 

II.  Ecclcsia  Christi  noii  condit 
leges  et  iiiandata  extra  Dei  Yer- 
huirij  eajprojpter  onines  traditioiies 
humance,  quas  JEcclesiasticas  vo- 
cant,  no)i  idterius  nos  obligant, 
quam  quatenus  in  Dei  Verho  sunt 
fundatcc  et  prcecejytce. 

III.  C%ristus  est  unica  sajpien- 
tia,  jusiitia,  redemptio  et  satis- 
factio  ^ro  peccatis  totius  mundi; 
idcirco  aliud  salutis  et  satisfac- 
tionis  merituni  p)ro  jpeccato  con- 
fiteri,  est  Christum  abnegare. 


Ucbcr  ticic  nadjfotgenbcnSdjIu^vebcu  \i>cEcu 
unr,  gvanciScitS  ilolb  mtb  Serd^totbuS 
§an  c  v,bdbc  '|.H-cbiijer  ju  Sent,  fammt  anbcrn, 
bie  baS  (S»angeliitm  bdcnncn,  einem  3eben  mit 
(S>ctt  5tutivcrt  nub  23crid;t  {jeBcn,  au3  ^citicjer 
InHijd^cr  2d;rift,gieuen  uub31Iten  SeftamentS, 
auf  angcie^teii  Siag  ju  Scrn,  ©cuntag  nad;  bcm 
jjcfte  bcr  Scfdjneibung  (SI;viftt,  im  3af;ve  1528. 

I.  3jte  ^elHge  d)riftnd)e  ^ird)e,^  be; 
veil  i\\\\^i^  ^^iiupt  G^()ri[tu^^,  ift  <xvA 
tern  SBovtc  ©otte^  geBoreu ;  iu  bem^ 
fclbeu  Meibt  [ie,  unb  t)i3rt  ui(|t  bie 
(Stimme  cinc5  gi'fJ^^'^cn- 

II.  2)ic  ^ird)e  (Sl^rifti  mad)t  ni^t 
©efel^c  imb  ©ebote  of)ne  ©otte^ 
2©ovt ;  bc^(}al()  ^\\t  3)?cufd}cnfa(^un? 
gen,  bie  man  ^ird}enQetHne  ncnnt, 
uniJ  nid)t  ireitcv  Hnben,  a(o  [te  in 
©otte^  ffiovt  cjegviinbct  unb  geboten 
jtnb. 

III.  (I()viftu0  ift  unfic  einicje  ©ei^^ 
()eit,©eied)tiiifeit,Gdofung  unb  SBejab? 
luuij  fiir  aUer  3Se(t  8iinbc ;  bc^()al6 
cin  anbcre^  SSerbienfl  ber  Selii^fcit  unb 
©cnugtBuuuij  fiir  bie  (2itnbe  kfennen, 
ift  Gbriftnm  i^erleucjnen. 


'  ^itd?. 


THE  TEN  THESES  OF  BERNE,  1528. 


209 


IV.  3)ap  bev  ?eib  imb  ba^  33Iut 
(T^vifti  irefentUd)  unb  leibUd)  in  bem 
53rote  bcr  3)auf  fagitng  empfangen  wirb, 
fanit  mit  Mb(ifd)ev  ®d)rift  n{d)t  k? 
iinefeii  luevben. 

V.  2){e  Wlt\\c,  wit  fie  jc^t  im  @e^ 
braudje  ifl,  bariii  man  d^vtftum  ®ott 
bem  33ater  fitv  bic  (Sitnben  bev  Seben^ 
ben  ^obten  anfopfere,  ift  bev  ®d)vift 
Simnber,  bem  aller^eiligften  Opfer, 
Scii^cn  unb  ©tevben  d^vifti  eine  ?dfte? 
vuui^,  nnb  um  ber  9)?ipbrau(^e  willen 
ein  ©rauet  9or  ®ott. 

VI.  2Bte  (T^riftug  allein  fur  un^ 
i]cftorben  ift,  fo  foil  er,  aB  alteiniger 
9)?ittler  unb  g-urfpvec^cr  jtvifdjen  @ott 
bem  3Satev  unb  un^  ©IciuMgen,  a\u 
gcrufen  n^evben.  3)ep^aI6  ift  ba§ 
'Jlurufen  allcr  anbevn  9)?i(t(er  unb 
giiifpreitev  au^^er^alb  biefev  3eit  o\)m 
@runb  ber  ®d)rift  »orgefd)rieben. 

VII.  d}ad}  btefer  3ftt  nnrb  fein 
gegefeuer  in  ber  <Sd)rift  gefunben. 
S)ep^a(b  finb  alle  Xobtenbienfte,  aU 
SSigiiien,  ©eelenmeffen,  (Septimen, 
Xrigefimen/  Scil^rjeiten,^  ^ampen,^ 
^erjen  unb  bergleic^en  yergeblic^. 


VIII.  ^iiber  madden  jur  33ere()rung 
ift  wiber  ®otte0  2Bort  be^  S^^euen  unb 
5nten  leftamentg.  3)epf)al6  ftnb  fie 
ab^ut^un,  wo  fie  mit  ®efat)r  ber 
SSeretjrung  aufgefteKt  jtnb. 


IV.  Quod  co?'j)us  et  sanguis 
Ghristi  essentialiter  et  cor;porall- 
ter  in  pane  Eucharistioi  jpercijpia- 
tu7',ex  Scriptura  Sacra  non  potest 
demonstrari. 

V.  Missa,  ut  hodie  in  usio  est, 
in  qua  Christus  Deo  Patri  offer- 
tur  pro  peccatis  vivorum  et  inor- 
tuomim,  Scripturce  est  contraria, 
in  sanctlssimum  sacrificium,  j)tts- 
sionem  et  inortem  Christi  hlasj)he- 
ma  et  propter  ahxisus  coram  Deo 
ahominabilis. 

VI.  Quemadmodum  Christus  so- 
lus pro  nobis  mortuus  est,  ita  etiam 
solus  ut  mediator  et  advocatus  inter 
Deum  Patrem  et  nos  fideles  ado- 
randus  est.  Idcirco  alios  Tnedia- 
tores  extra  hanc  vitam  existentes  ad 
adorandum  proponere  cum  fun- 
damento  Yerbi  Dei  pngnat. 

VII.  £^sse  locum  post  hanc  vi- 
tam, in  quo  purgentur  animce,  in 
Scriptura  non  reperitur ;  j)'^''^^'^ 
omnia  officia  pro  mortuis  insti- 
tuta,  ut  mgilice,  misscepro  defunc- 
tis,  exequice,  septimce,  trigesimce, 
anniversai'ice,  lampades,  cerei  et 
id  genus  alia  frustanea  sunt. 

VIII.  Imagines  fabricare  cultus 
gratia,  Dei  Verbo,  Veteris  et  Novi 
Testamen'i  libris  comprehenso  re- 
pugnat.  Idcirco  sisubpericulo ado- 
rationis  proponantur,  aholendai. 


'  2;ri)63oP. 


Sarst^t. 


Stm^feit. 


210 


SYMBOLA  EVANGELICA. 


IX.  2)ic  ^cilicic  ef;e  ifl  in  bcr 
(Sd)rift  fcincm  Stantc  ycrboten,  fon^ 
tern,  ^^^uvcici  unb  Un!eufd)l)cit  ju 
ijcrmeibcn,  alien  ©tcinbcn  geboten. 


X.  2)a  ein  offentlic^cr  ^uvcr  nad) 
ber  <Sd)rift  im  waljxcn  ^annc  ift,  fo 
fclgt,  ba§  Unfcitfd)kit  unb  ^ure? 
ret  be^  3(crcjernif[c^  njegen  feinem 
©tanbe  fd)ablid)er  ift,  aB  bcm  ^>rieft; 
erflanbc. 


IX.  Matrimonitim  nulli  ordini 
hominum  iii  Scrvptura  interdic- 
tuin  est,  sed  scortationis  et  invpu- 
7ntatis  vita7idai  causa  omnium 
ordinum  Jwminibus  jjrceceptum  et 
permissum. 

X.  Quia  manifestus  scortator 
juxta  Scrij)turam  excommunican- 
dus;  sequitui\scortationem  autim- 
piirum  ccdihatum  jprojpter  scanda- 
luin  mdli  ordini  hominum  magis 
quam  sacerdotali  damnosum  esse. 


Mi^  ®ott  unb  feinem  ^eiligen  2Borte  juv  S^rc ' 


CONFESSIO   HELVETICA   PRIOE   (sive   BASILEENSIS 

POSTERIOR). 

The  First  Helvetic  Confession.     A.D.  1536. 

[This  Confessiou  was  composed  by  a  number  of  Swiss  divines  (Bnlliuger,  Grynoeus,  Myconius,  and 
others),  delegated  and  assembled  for  the  purpose,  in  the  city  of  Basle,  A.D.  153G.  It  is  the  first  Con- 
fessiou which  represented  the  faith  of  all  the  Eeformed  cantons  of  Switzerland ;  the  preceding  ones 
had  merely  a  local  authority.  It  is  called  the  First  Helvetic  Confession  to  distinguish  it  from  the 
Second  Helvetic  Confession  (1566),  which  acquired  still  greater  authority.  It  is  also  less  aptly  called 
the  Second  Confession  of  Basle  (Conf.  Basileensis  Posterioe),  from  the  place  of  its  composition  and 
publication,  in  distinction  from  the  Fikst  Confession  or  Basle,  or  of  MiJuLiiAnsEN  (1534),  which  con- 
tinned  in  force  in  these  two  cities.  See  the  History,  Yol.  I.  §5  53  and  54.  The  Latin  text  was  published 
first  under  the  title :  Ecclesianim  per  Helvetiam  Coiifessio  Fidei  summaria  et  generalis.  It  is  reproduced 
in  the  Corpus  et  Syntagma,  and  in  Niemeyer's  Collectio  (pp.  115-122).  The  German  text  in  the  Swiss 
dialect  was  prepared  by  Leo  Judse,  and  is  of  equal  authority  with  the  Latin,  although  it  is  a  free  and 
enlarged  translation.  I  give  it  in  High-German,  which  is  more  intelligible.  It  appeared  with  the  fol- 
lowing title  and  introductory  note : 

'  Sin  gemeine  befantnuS  bev^  (jcTcjen  twarcn  bub  ijraUcu  S()vi[tlid)cu  gtoubcuS  tub  inifcnt 
niitttntrgcvn  ttnb  Sf)vtftUd;n  gfoufcgnoffen,  etc.  S"'^'"^?-  33ern.  5BafcII.  Strajilntvc!.  Softciij. 
©antgdln.  @d)a?fl)ufu.  9}tittt)ufn.  23iel.  etc.  jBajcIt  ttffi3evid;t  geovbuct  iMib  gmad^t  bff  iin^tevn 
bfd)eib,  etc.    ^m  153G.  1.  2.  3.  et  4.  gcBruari^. 

'  '  Silt  t'itrl|e  tonb  gemeinc  Oetantuujj  beS  gtout>en3  ber  feldjen  fo  in  cincr  Sibtgnofd^afft  ba3 
Sijangettum  S^rifti  angenoinen  babcnb,  alien  glofcigen  i^nb  fromen  3n  eriucgen,  jn  tefd^a^n  tonb 
ju  torteilen  bavge[telt.     1  Pet.  iii. ;  1  Job.  iv.'] 


I.  25on  ber  l^eiligen  (Sd)rift. 

2)ie  ()cilige,  gottlldje,  biMif^e 
(Sd)vift,  tic  ta  ift  biu^  S3ovt  ©ottee, 
yon  fcem  ^eUigen  ©etfte  eiugcgekn, 
unt)  buvd)  bie  ^rop^cten  uub  5lpofteI 
bev  2Bc(t  yorcjetvagen,  ift  bie  allevciUefle, 
sollfommenfte  uub  I)od)fte  ?e!)re,  iinb 
kgrcift  allein  alle^  ba6,  wa^  jur  Wfl^? 
ren  (?rfenutnip,  ?ic6e  unb  (S^re  ©ottcg, 
ju  red)ter,  waferer  grommigfeit  unb 
Slnric^tung  eine^  frommen,  e^rkven 
unb  Qottfeligen  ?eBen0  btenet.* 

II.  SSon  5luglegung  ber  ®c|rift. 

Diefe  ^eilige,  gottUi^e  Shrift  foil 

uid)i  anber^,  aB  au^  \{)x  felbft  avL^^. 


I,  De  Sckiptuea  Sacea. 

Scrijptura  canonica  Verhum 
Dei,  Sj>iritu  Sancto  tradlta,  et 
jper  jpro^Tietas  ajjostolosque  mun- 
do  jprojposita,  omnium,  perfectis- 
sima  et  antiquissima  Pliiloso- 
jyJiia,  jpietatem  omneni,  omnem. 
vitce,  rationem  sola  ^erfecte  con- 
tinet} 


II.  De  Inteepeetatione  Sceiptue^, 

Hujus    interpretatio    ex    ipsa 
sola  petenda   est,  ut   ipsa  inter- 


'  2  Pet.  i. ;  2  Tim.  iii. 


212 


SYMBOLA  EVANGELICA. 


j^clci^tunbcrf(aitiucrtciituvcf)tic9'?id)t*|i?r(?5    sit   sui,  caritatis  fideique 
fcl}mir  tee  ©(aubcn^  unb  tcr  ?iebe.'     \regula  moderante} 


III.  23 oil  ten  altcn  I'cbvcrn. 

5Bo  mm  bie  f^eili^eii  SSdtcr  unb  alteii 
?c(n"cr,  irclcl)c  tic  8cl)vift  erfKivt  unb 
ait^gctccjt  l;al>cn,  yon  bicfer  9tid)tfd)nuv 
iud)t  a^cancl)cn  jinbr  au^Ueii  itnr  ftc 
jitd)t  viKcin  fill"  Slit^Icger  ber  ®d)nft, 
fontcni  fiiv  au^eniHibUc  ©evfjeiige, 
buvd)  bie  ©olt  gevcbct  luib  geiinrft  \n\, 
crfenneu  imb  (nilten. 

IV.  3Son  9[)h'nfd)eiite^ven. 

3GvU^  fonft  mcnfd)(id)c  ?e^rcn  nub 
Satuti^cu  finb,  jte  [eieu  fo  fd)i3n, 
(nibfd),  aiigcfe^cn  uub  langc  gcBraud)t, 
nl^  jic  nuv  ivoUen,  bie  iui$  you  ©ott 
inib  bcm  UHiI^rcn  ©(aukn  abfii^ren, 
l)al(cn  iinr  fiir  eitel  uub  fraftloy, 
anc  eg  ber  I)ci({ge  9}?alt().  15  fefbft 
bejeuflt;  ba  er  fpvid)t :  ®ie  eleven  mid) 
yevi^ebeng,  \n\\\\  jte  le^reu  bie  ?cbren 
ber  5}?enfd}en.3 

V.  2Sag  ber  Bi^crf  ber  ^eiligcn 
©d)rift  fei,  uub  irorauf  fie 
jule^t  ^inmcife. 

3)ie  (^mit  biblifd^e  (2d)rift  ftel)t  oU 
Iciu  barauf,  bap  ber  5!)?cufd)  yerftebe, 
iw^  i^m  ©ott  giinftiij  fei  uub  iro^l? 
u^oUe,  uub  bn§  er  biefe  fciue  ©utividig? 


III.  De  Antiquis  Pateibus. 

A  quo  interpretationis  genere, 
quatenus  sancti  j)(^tres  non  di- 
scessere,  eos  non  solum  ut  inter- 
jyretes  Scrijyturce.  recipiinus,  sed 
ut  organa  Del  electa  venera- 
mur. 


lY.  De  Teaditionibus  Hominum. 

Per  cccte'ra  de  traditionihus 
hominum  quantumvis  sjjeciosis 
et  rece_piis,  qucecutnque  nos  ah- 
ducunt,  sic  illud  Domini  re- 
spondemus,  Frnstra  me  colinit  do- 
centes  doctriuas  h'ominnm.^ 


V.  Scopus  ScRirTUE^. 


Status  hujus  Scr>j)tu?'ce  cano- 
niccE  totius  is  est,  bene  Deum 
hominum  gencrl  velle,  et  eam 
henevolentiam  per  Christum  Fi- 


feit  burd)  e()riftum,  feineu  ^o^u,  bent ;  Hum  suum  declarasse.    Qme  fde 

'  Job.    V. ;   Rom.  xii. ;  1  Cor.  xiii.     Sic  Christus  facit  Matt.  iv. 

'  ilbcv  bife  vict'tfduir  nit  gcbciocit  Ijatcnb. 

^  Esa.  xxix. ;   Matt.  xv. :  ilarc  vii. ;   1  Tim.  iv. ;  Tit.  i. 


THE  FIRST  HELVETIC  CONFESSION.     A.D.  153G. 


213 


ganjeu  menfd)Uc^cn  ©efd)(ed}t  pffcnt^ 
lid)  targeftcllt  unb  kiincfcn  I;abc,  bie 
akr  allciu  burc^  bcu  ©lauben  ju  un^ 
fommc,  altein  burc^  ben  ©Kiubcn  cmp^ 
fancjen,  unb  burd^  bie  ?ieBe  gcgeu  ben 
9?ad)ftcn  Qcjeigt  unb  knncfen  irerbc.^ 

yi.  SSon  ©ott. 

SSon  ©ott  fjdten  wir  alfo^bap  ein  eini^ 
C5cr,UHi^vcr,IeBcnbiger  unb  aUnuidjticjcr 
@ott  fei,  eini^  im  SBefen,  bveifaltig  in 
ber  ^Vrfon,  ber  alle  2)inge  burd)  fein 
ffiort,  ba§  ift,  burd)  fcinen  ®o^n,  au^ 
uid)tv  gcfd)a|fen  l)abe,  unb  alle  1)mQ^t 
burd)  fcine  93ovfc^ung  red)t,  UHil;vl)aft 
unb  nnnfc  vcgicvc,  inn-nniltc  unb  ev^mlte.- 

VII.  23 on  bem  59hnfcl)en. 

Der  Tlc\\\d),  ba6  yollfommenftc 
33ilb  @otte$  auf  ©rben,  unter  alien 
rtd)tbaren  ©cfd)5pfen  ba$  ebeljle  unb 
Vornc^mftf,  ill  au^  ?eib  unb  <Seele 
/,uffimmcni]erc^t ;  ber  Mb  ift  ftevBlid), 
bie  ©ecle  unftevblid).  3)iefev  SJ^enfd), 
ber  son  Oott  vcd)t  unb  u^o^l  9efd)affen 
UJar,  ift  burd)  [eine  eigne  <Sd)ulb  in 
bie  ©iinbe  gefallen,  unb  ^at  bag  ganje 
nienfd)lid)e  ®efc^led)t  mit  fid)  in  biefen 
gall  gejogen,  unb  fold)em  (Slenb  unter? 
njuifg  gemad)t.^ 

VIII.  3Son  ber  (Srbfunbe. 
2)iefe  ©rbfunbe*  unb  urfprunslid)e 


sola  ad  nos  perveniat  I'ecijna- 
turque^  caritate  vero  erga  prox- 
imos  expriniatur} 


YI.  Deus. 

De  Deo  sic  sentlnubs,  unum 
substantia  :  trinum  jpersonis^  om- 
nijjotentem  esse.  Qui  ut  condi- 
derit  per  verhum,  id  est,  Filium 
simm,  omnia  ex  nihilo,  sic  j?^'0- 
videntia  sua  juste  vereqiie  et 
saj)ientissime  guhernet :  servet : 
foveat  omnia. 

VII.  Homo  et  Yiees  ejus. 

Homo  perfectissima  Dei  in 
terris  imago,  jprimasqiie  crcatii- 
rarum  visibilium  hahens,  ex  ani- 
ma  et  corpore  constans,  quorum 
lioG  mortale,  illud  immortale  est, 
quum  esset  sancte  a  Deo  condi- 
tus,  sua  culpa  in  mtium  prolap- 
sus, in  eandem  secum  ruinam 
genus  humanum  totum  traxit,  ac 
eidem  calamitati  ohnoxlum  red- 
didit.^ 


YIII.  Oeiginale  Peccatum. 
Atque  hcEC  lues,  quam  origina- 


'  Gen.  iii. ;  Job.  iii. ;  Rom.  viii.  ;  Eph.  ii. ;   1  Job.  iv. 
'  Deut.  vi. ;  Matt,  xxviii. ;  Gen.  i. ;  Act.  xvii. 


'  Gen.  i.-iii. ;  Rom.  v. 

*  ccvtfurfjt  ((Svbjeud^e). 


214  SYMBOLA  EVANGELICA. 

©iinbe  bat  trt6  ganjc  mcnfd)Iid)e  I  lem  vocant,  genus  totmn  huma- 
©efd)Icd)t  fo  turdjbrun^cn,  unb  l;at  nu7n  sic  pervasit,  ut  nulla  o]^e 
c5  fo  ycviiutftct  unb  X^crgiftet,  ba^  bent  ^ne  jllius,  inimicusque  Dei  nisi 


50^cnfd)cn,  bcr  ein  ^inb  bc$  B'Jrne^ 
uiib  cin  gcinb  ©ottcg  gcivcrbcn  umr, 
9?icmanb  a(^  ©ott  burd)  (E()riftum 
I)clfcn  obev  i()U  uneber(;crfteUcu  fonnte, 
unb  iva^  in  i^m  @ute^  ubrigc;ebUekn 
ijl,  bag  n?irb  buri^  tagl{d)c  9)Mn3cl 
unb  ©cln-cd)en  [pvciften]  fiir  unb  fi'ir 
9e[djiuad)t,  fo  ba^  e$  nod)  dvQcr  anvb; 
bcnn  bic  ^raft  ber  ©iinbc  unb  beg 
@eln-ed}eng  [pvciften]  in  ung  ift  fo 
nicidjtig,  ba^'  loeber  bie  SSernunft  bem, 
n^ag  fte  evfannt,  nad)fommcn,  nod) 
bcr  23crfianb  bag  gottltd)e  gitnflein 
pf(anjcn  unb  iveitcrbringen  fann.^ 

IX.  33on  ber  freien  SBillfitr,  bie 
man  ben  freien  SGillen  nennt. 

2)e^^I;al6  fd)reikn  luir  bem  SO^enfdjen 
eine  frcie  SBillfitr  alfo  ju,  weil  mx  an 
ung  fclbft  bcfinben,  bap  unr  mit  ® iffcn 
unb  S^Gillen  Outeg  unb  53ofcg  tbun. 
T)c^^  S3ofe  fonnen  nnr  son  ung  fclbft 
t^un,  bag  ®ute  aber  f onnen  irir  u^eber 
annel;mcn,  no^  yoUbringen,  \m  feien 
bcnn  burd)  bie  Onabe  (I()rifti  erieud)tet, 
erwedet  unb  cjetriebcn ;  bcnn  ®ott  ift 
ber,  bcr  in  ung  bag  2BoUen  unb  3SoU? 
brincjcn  wirft,  na^  feinem  guten  5Bi(? 
Icn;  aug  @ott  ift  unfer  |)ei(,  aug 
ung  aber  ift  nid)tg,  alg  8iinbe  unb 
SScrbammnip.- 


divina  j9(?r  Christxim  curari  jpo- 
tuerit.  Nam  si  quid  frugis  hie 
honce  superstes  est,  vitiis  nostris 
assidue  deMlitatum,  i?i  pejus  ver- 
git.  Superat  enim  mali  vis,  et 
nee  rationem  persequi,  nee  mentis 
divinitatem  excolere  sinit} 


IX.    LiBERUM   AeBITEIUM. 

Unde  sic  Jiomini  liberum  arbi- 
trium  trihtdmus,  ut  qui  scientes 
et  volentes  agere  nos  hona  et  mala 
experimur,  mala  quidem  agere 
sponte  nostra  qneamus,  hona  vera 
amplecti  et  persequi,  nisi  gratia 
Christi  illustrati,  Spiritu,  ejus 
impidsi,  non  queamus.  Deus 
enim  is  est,  qui  operatur  iii  no- 
bis et  velle  et  p)erficere  pro  hona 
sua  voluntate.  Et  ex  Deo  salus, 
e  nohis  perditio  est? 


'  Eph.  ii. ;  Psa.  1. ;  Rom.  viii. 


»  Phil.  ii. ;  Hos.  xiii. 


THE  FIRST  HELVETIC  CONFESSION.     A.D.  153G 

X 


215 


X.  SBie  ®ott  ben  3}Zenfc^en  fcuvd) 
[eineu  emigen  Stated)  I  up  wic? 
bergebrad)!  l^abc. 

2Btett)oI;l  nun  fccr  2)?cnfd)  turd)  biefe 
[cine  ©(^ulb  unt>  llebertvctung  jur  en^i? 
i]cn  SBevbammnip  yevunf)eilt  unb  in  ben 
i5cved)tcn  3oru  ©ottce  gcfallcu  ift,  [o 
f)at  bod)  ©ott,  ber  gncibige  iBater,  ntc 
aufgeprt,  ©ovge  fiir  i^u  ju  tvagen, 
iiHld)c^  iviv  au^  bcv  evfteu  23erl>eitjung 
unb  au^  bent  ganjen  ©efe^  (buvd) 
iueld)e$  bie  ©iinbe  enrerft,  nid)t  civ 
lofc^t  n)irb),unb  m^  bem  ^ervn  Sl^rifto, 
ber  baju  yerorbnet  unb  gegeben  ift,  f(ar 
unb  offenluir  genug  nierfcn  unb  yer? 
ftcl;en  fonneu.^ 

XI.  33on  bcm  ^errn  (T^vifto,  unb 
lua^  wir  burd)  iijn  ()aben. 

2)iefer  |)err  d^viftu^,  cin  wa^xn- 
Sof)n  ©otte^,  iiMitjrev  ©ott  unb 
9)?enfd),  I)at  in  ber  Beit/  bie  ®ott 
yen  ©ungfeit  baju  beftimmt  i)at,  bie 
\vai)n  menfd)(id)e  9?atur,  mit  Scib  unb 
®ec(e  angenommen,  {)at  jtrei  unteiv 
fd)icbcnc,  unycnnifd)te  D^aturen  in  einer 
cingen  unjeitrcunUd)en  "J^crfon,  n)eld)e 
5(nne^mung  nienfd)Iid)ev  ftatux  bavum 
gcfd)e{)en  ift,  ba§  er  un^,  bie  tobt  n^aren, 
wk'^^tx  lebenbig  unb  ju  2)iitevben  ®otU^ 
mad)te,  wep^alb  ev  au^  unfer  ^ruber 
geworben  ift.^ 

2)iefev  ^err  G()viftu^,  ber  ©o{;n 
bev  ivaf)ren,  lebenbigen   ©otte^,  ^at 


Consilium   Dei  -^teknum    de 
e-eparatione  hominis. 


IIujus  igitur  hominis  hac 
culjpa  damnationi  addicti^  et  in 
indignationem  jiistavi  iiicurren- 
ils,  nunqumn  tamen  curci'm  ge- 
rere  Deus  Pater  desiit.  Id  quod 
ex  primis  i^romissionibus,  legeque 
tota  {quce  jpeccatum  excitat,  non 
extinguii)  et  a  Christo  in  hoc 
destinato  j>i\€stitoque  j>er&picuum 
est} 


XI.  Jesus  Christus  et  qu^  per 

CURISTUM. 

lIiG  Chnstus  vents  Dei  Films, 
verusque  DeiLS,  et  homo  verus, 
quum  juxta  jprcBJinitum  tempus 
hominem  totum,  id  est,  anima  et 
corjpore  constante7n  assum^^isisset, 
in  una  individuaque  jpevsona 
duas,  sed  im/permixtas  naturas 
ohtinens,  ut  vitce  mortuos  nos  re- 
stitueret,  et  Dei  cohceredes  face- 
ret,  frater  noster  f actus  est?' 


Is    sacrosanctain    divinitatis 
unione    carnem,   nostrce   {peccato 


'  Eph.  i.  •,  Gen.  iii. ;  Rom.  vii. 

V(n..  III.— P 


'  Joh.  i. ;  Gal.  iv. :  Job.  xvi. ;  Heb.  ii. 


216 


SYMBOLA  EVANGELICA. 


ta$  ^k'i\d),  ta^  tmd)  tic  Sereiuk? 
rinu-^  mit  tcr  0ottf)cit  bcilig  ift,  itiiferm 
g(cifct)  ill  alien  ^^inijcn  glcid),  m^t-^ 
nommcn  tic  ©itnte,  weil  c^  ciii  rcincCv 
unbcflccfteC^  Dpfer  fcin  folltc,  auy  tcr 
im(^eflccfteii  3u"flfvvnt  ^cixia  tiixd) 
WiUvixUinci^  ©ottc^  tc^  (;ciligcn  ©eiftc^ 
an^cuonimcn,  fiiv  un^  in  ten  Zot 
gcijcben,  511  ciiier  Scja{)lung,  ^egnati^ 
Qung  imt  5UMXHifc[)ung  allcr  ©untcu.'' 

Unt  taniit  mx  cine  yoUfommnc 
.^offnnng  nnt  23crtrancn  nnfcr3  nn? 
fterblic[}cn  ?cbcn0  (nibcn  m5d)ten,  t)at 
cv  fcin  glcifrf),  tag  i^om  Xote  jnm 
?ckn  ivictcr  aufenrecft,  jur  $Rcc!)ten 
)einc5  aUmad)tiijcn  3Satcr5  cjcfel^t.^ 

2)icfcr  .^crr  (i(n-iftng,  tcr  ten  Xot, 
ric  (2itntc  nnt  aUc  l)cllifd)c  ®cn)alt 
nbcrnnintcn  nnt  bcficgt  ^at,  ift  unfcr 
i>cri5ani]cr,  nnfcr  giibrcr  nnt  nnfer 
.^an).^t;  er  ift  tcr  red)tc  ^o(}Cpricftcr, 
tcr  ta  fttu  jnr  D^cc^ten  ©ottcg,  nnt 
nnfrc  <Sa6^t  iiberaU  kfd)irmt  nnt 
fuf)vt,  big  cr  nng  jn  tern  ^i(tc,  jn 
tern  nnr  gcfd)affen  ftnt,  reformire  nnt 
jnriicftninge,  nnt  in  tie  @cmcinfd)aft 
fcincg  9ottlid)en  3S?cfcng  cinfiibrc.^ 

Slnf  ticfcn  ^crrn  3cfnm  dBriftnm 
ivartcn  nnr,  tap  cr  fommcn  n^crte  am 
Snte  tcr  ©clt,  alg  cin  nnibrcr,  gcrcdjtcr 
^)iid)tcr,  tcr  tag  waljxc  Urtkil  itbcr 
nllcg  ^Ui\d),  »on  i^m  jum  Urtl)ei( 
anfcrn^ccft,  fallen  wirt ;  tic  grcmmcn 
nnt  ®lanlMi}cn  anrt  cr  in  ten  |)immc( 


solum  excejyio,  quoniajii  illihatam 
esse  hostiam  ojportebat)  j9<s;'  om- 
nia similem,  ex  intacta  Virgine 
Maria,  Spiritu  Sancto  coojje- 
rante,  suraens,  in  mortem  ad  uni- 
versi  jjeccati  expiationem  tradi- 
dit} 


Idem  ut  esset  plena  nohis  per- 
fectaq\ie  immortalitatis  nostrce 
spes  et  Jidiicia,  suam  ipse  carnem, 
de  morte  suscitatam,  in  coelum,  ad 
om7iipotentis  Patris  dexteram  col- 
locavit? 

Hie  morte,  peccato,  inferis- 
que  omnibus  triumphatis,  victor 
duxque,  et  caput  nostrum,  ac 
pontifex  vere  summus  [ad  dex- 
teram Patris'],  sedens,  causam 
nostram  perpetuo  tuetur  agitque, 
dum  ad  imaginem  ad  quam  con- 
diti  eramus,  reformet? 


Hunc  venturum  ad  sceculorum 
omnium  finem,  verum  rectum- 
que  judicera,  ac  sententiam,  in 
omnem  carnem,  ad  id  judicium 
prius  suscitatam,  laturum,  ac 
pios  supra  etliera  evecturum,  im- 
2nos  corpore  et  anima  ad  a^ter- 


'  lleb.  v.;  Luc.  ii. ;   1  Job.  ii. 


^  1  Cor.  XV. ;  Act.  i.  ^  Eph.  i. ;  Rora.  viii. ;  Eph.  iv. 


THE  FIRST  HELVETIC  CONFESSION.     A.D.  1536. 


217 


fitl)ren,  itub  bie  Unglciulngen  nnvb  ev 
mit  ?eib  unb  ©eclc  in  bic  eivige  3Sev? 
bammni^'  ftopcn  unb  ycrbcimmcn.^ 

3)iefer  ^evr  3efu^,  n.ne  er  allcin  un=j 
fer  3)?ittlev,  giirfpre^er,  Dpfev,  ^pl)ev 
^vicfter,  |)err  unb  ^5ntg  tft,  nifo  cr^ 
fcnncn  tinv  it)n  dlein,  unb  glaukn  i>on 
ganjcm  |)cvscn,ba§  cr  allein  unfve  SScr;? 
fc[)nung,  unfre  ©rlofung,  |)eiligung, 
33c5a^Iung,  2Bei^l;eit,  ©c^ivm  unb  ^tU 
tung  fet.  •.f){er  yenrerfen  wix  aUc^ 
ba0,  time  fid)  aU  2)?ittcl,  Dpfer  unb 
!iBevfo^nung  unfer^  SeBen^  unb  |>eil^ 
brtvftcUt,  unb  evfennen  feine^,  nl^  alleiu 
Un  |)eirn  (J^riftum.^ 

XII.  3Sa0  ber  3n)ecf  bcr  e»an? 
gelif^en  ?e^re  fct. 

2)e^^a(b  fed  in  alkv  eyangcUfd)en 
?c^re  ba6  ba§  ()5cl)fte  unb  yovncl)mfte 
^lauptftitcf  fein,  ba^  in  aUen  ^Mtbigten 
nad)bru(fUd)  gctrieBcn  unb  in  bie  ^erjen 
bcr  3)?enfd)en  cingebviidt  werben  foU, 
niimlic^,  ba^  n^iv  flKein  buvc'^  bie  etnigc 
^Savm^crjigfcit  @otte6  unb  buvd)  ba^ 
iBcvbienft  C^^viftt  er^alteu  unb  fcltg 
luerben.  2)amit  akv  bie  SyJenfdjen 
yevfte^en,  n^ie  notl^irenbig  i^ncn  (£i)x'u 
ftu$  jum  ^eil  unb  jur  (Scligfcit  fei, 
foil  man  i^nen  bie  ®ro§e  unb  ®d)n^ere 
ber  ©unbe  burc^  ba^  ©efe^  unb  ben 
Sob  e^rifit  auf'^  ^eUfte  unb  ^larfte 
anjeigen,  i^orBilben  unb  i^or  Slugen 
ftellen.^ 


mi?ii    cxitlum    damnatuinwi,   ex- 
jpectamus} 

Qui  xd  solus  est  mediator^ 
intercessor,  hostia,  idemque  et 
2)ontifex,  dominiisque,  et  rex  no- 
sier, ita  hunc  solum  agnoscimus 
ac  toto  corde  credhnus  concilia- 
tionem,  redemjytionem,  sanctiji- 
cationem,  cxjyiationeni,  sajnen- 
tiam,  ^rotectionera,  assertionem 
nostrani  solum :  omne  Mc  sim- 
jpliciter  vitce  salutisque  nostrce 
medium,  prceter  Jmnc  solum  Chri- 
stum, rejicientes?' 

XII.  Scorus  EvANGELicE  Doc- 

TEIN.E. 

Itaque  i7i  omni  doctrina  evan- 
gelica  primum  ac  jprcecijpuum 
hoc  ingeri  dehet,  sola  nos  Dei 
misericordia  et  Christi  in  onto 
se?'vari.  Quo  ut  ijitelligant  ho- 
tnines  quam  opus  haheant,  pec- 
cata  eis  p)^^"  legem  et  mortem  Chri- 
sti luGulentissime  semper  sunt 
indicanda? 


'  Dan.  vii. ;  Joh.  v.         "^  1  Tim.  ii. ;  Ileb.  vii. ;  Rom.  iii. ;  I  Cor.  i.         '  1  Tim.  i. ;  Rom.  v. 


218 


XIII.  Sic  un5  tie  ©nabe  QijxU 
fti  lint  fcin  33crbienft  itiitge? 
tf;cilt  werben,  uub  irel(!^e 
grud^t  bavauo  folgc. 

(3oId)c  1)o{k  iiiib  grope  iICH'>()ltKitcn 
c}5ttlid)er  ©nate  uiib  tie  UHilnt  ^cili? 
gung  bc^  ®ciftc^  ©cttc6  erlaiigcn  anr 
nid)t  burd)  unfre  95eibicnfte  obcr  5traftc, 
fonbcni  burd)  beit  dMaubcn,  ber  einc 
lautcrc  G5ak  iinb  ©cfc^enf  Oottc^  ifi.' 

[XIV.]  3Ba^  ber  ©(ante  fci.- 

3)erfelbe  ©(auk  ift  eiu  gcanffer, 
fefter,  ja  uukjweifettcr  ©runb  uub 
ciuc  Srgrelfung  alter  ber  2)inge,  bie 
luau  you  ©ott  I;offt,  tvelc^er  barau6  bie 
^^iebe  uub  bemuac^  allerlci  Siugcubeu 
uu?  gutcr  2Derfe  grud)!  u>ad)feu  mad)t. 
Uub  lyieirohl  bie  grommeu  m\^  ©lau* 
bigeu  fid)  iu  foId)eu  5nic|teu  be^  ©(an? 
bcuc  of)ue  Uuterlaf  iibcu,  fo  f^retbeu 
mx  bod)  bie  grommmac^uug  uub  ba^ 
erlaugto  |)ci(  uid)t  fo(d)Cu  SGerfeu, 
foubcru  uur  ber  ©uabe  ©ottc$  ju. 

Diefcr  ©(auk,  ber  ftd)  nid)t  [einer 
SBcrfC;  aneivo()(  er  uuja^(bare  gutc 
JBevfe  iinvft,  fouberu  ber  ^Barmkr^ig* 
fcit  ©ottew  trUftet,  ift  ber  red)tc,  iva()re 
Dieuft,  mit  bem  mau  ©ott  gefa((t.^ 

XIV.  [XV.]  93ou  ber  tird^e. 
SBir  ()a(teu  bafiir,  bap  au^  beu  (e^ 


SYMBOLA  EVANGELICA 
XIII 


CuRISTIANL'S     ET     OfFICIA 
EJUS. 


Isia  vero  tarn  divina  henejicia, 
ac  veraiii  Sjnritics  Dei  sanctifi- 
cationem,  fide  mero  Dei  dono, 
haud  idlis  ant  virihus  mit  me- 
ritis  nostris  C07isequimur} 


XIV.  De  FroE.2 

Quae  fides  certa  ct  indubita 
ojnnium  sjyercmdarum  de  Dei  he- 
nevolentia  reruin  suhstantia  est  et 
ajyprehensio.  Ex  sese  caritatem 
ac  mox  praiclaros  mrtutum  om- 
nium fructusjndlulat.  Won  quid- 
qumn  tamen  his  officiis,  licet  ^io- 
riim,  sed  ijpsi  sim/pliciter  justifica- 
tionem  et  2>ai'tam  salutem  grative 
Dei  tribuimics. 


Atque  sic  quidem  solus  verus 
Dei  cultus  est ^  fides  inquam  nulla 
ojyerum  fiducia^  ojperum  fcecun- 
dissima? 


XV.    ECCLESIA. 

Et  ex  talibus  lapidibus  siiper 


'  Rom.  iii. ;  Gal.  ii. ;  Eph.  ii. 

^  From  tliis  Article  the  numbering  differs  ;  the  German  has  twenty-seven,  the  Latin  twenty- 
eight  Articles.  See  Niemeyer,  p.  109.  But  in  the  Corpus  et  Syntagma  Con/,  the  Latin  has 
likewise  only  twenty-seveu  Articles. 

=  Heb.  xi.';  Gal.  v. 


THE  FIRST  HELVETIC  CONFESSION.     A.D.  153G. 


219 


benbigcn  ©teinen,  bie  auf  biefcn  leBcn^ 
bigen  gelfen  gebauet  ftnb,  cine  l;ctlti;e, 
allgcmeine  ^ixd}(,  bic  ®cmeinfd)aft 
iinb  3>crfamm(ung  atlcr  ^ctligen,  bie 
Qljxifti  ^raiit  uub  ©ema^I  tfl,  welc^e 
cv  bard)  fein  33(ut  rciuicic,  unb  enblid) 
bcm  2>atcr  pl;ne  2:abel  ganj  unbe^ 
flcrft  bavftelle,  Qelniut  uub  iunfammelt 
u^erbe. 

Hub  unnvof}!  bicfe  ^{r(|c  unb  3Ser* 
fammluug  S^vifti  alleiu  ben  Slugen 
®ctte5  offcu  uub  befauut  ift,  fo  wivb 
ftc  tod)  burd)  ciu^eve  3etd)eu,  ©eBvciudje 
unb  Drbuuugeu,  bie  you  G^^rifto  fclbft 
eiugcfel^t  uub  cjcorbuct  ftnb,  uub  burd) 
ba0  3Bort  ©ottei?,  aU  burd)  eiue  allge? 
mcinc,  i3ifeut{id)e  uub  orbeut(id)e  3nd)t, 
uid)t  villeiu  gefe^en  uub  crfannt,  foubern 
aud)  alfo  gefammelt  unb  gebaut,  ba§ 
ju  biefer  £ird)e  9^iemaub  (orbcutlid) 
3U  rcben  uub  o^ne  kfonbre  you  @ott 
i^coffenbarte  grei^eit)  ol)ne  biefe  Diuge 
gcjcibJt  unrb.^ 

XV.  [XVL]  3?on  ben  Dieneru 
be^  2Gorte^  ©otte^  unb  bem 
3)icufte  bev  ^ird)e. 

X)e^f)a(6  bcfenneu  unr  aud),  t)a^  bie 
3)iener  ber  ^ird)e  2)iitarbeiter  ®otte§ 
[tub,  une  fte  ber  ^eilige  ^\nilu0  nennt, 
burd)  bie  cr  feineu  ©(ciulngeu  (Erfeunt? 
ui§  feiuer  felbft  unb  SSergebung  ber 
6iinbeu  jutkilt  uub  barbietet,  bie 
9}icnfc|en  ju  ftc^   befe^rt,  aufric^tet, 


vivam  hanc  petram,  hoc  j><^cio, 
inedificatis^  ecclesiam  construi, 
sanctamque  sanctorum  omniwn 
collectionem  et  immaculatam, 
Christi  s])onsain  esse  tenemus, 
qua7>i  Christus  sanguine  suo  la- 
vet  et  j}U}'ificet,  et  tandem  Patri 
suo  eam  sine  macula  et  ruga 
stat'uat  et  tradat. 

Qum  qiiidem  quum  solius  sit 
Dei  oculis  oiota,  extamis  tamen 
guibusdam  ritihus,  ah  ij)so  Chri- 
sto  institutls,  et  Verhi  Dei  velut 
jndjlica  legittimague  discijylina, 
non  sohim  cernitur  cognoscitur- 
que,  sed  ita  constituitur,  ut  in 
hanc  sine  his  nemo  {nisi  singu- 
lari  Dei  jyi^ivilegio)  censeatur} 


XYI.  De  Ministekio  Verbi. 


Atque  hanc  oh  causam  mini- 
stros  ecclesice  coojperarios  esse 
Dei  {quod  et  Paulus  agnoscit) 
fatemur,  ;per  quos  ille  et  cogni- 
tionem  sid,  et  jpeccatorum  remis- 
sionem  administret,  homines  ad 
se    convertat,    erigat,    consoletur, 


*  1  Pet.  ii. ;  Matt.  xvi. ;  Eph.  v. ;  Marc.  xvi. ;  Matt,  xxviii. ;  Act.  x. 


220 


SYMBOLA  EVANGELICA. 


troftct,  jci,  niid)  fci)vccft  unb  xidjM,  fcO(| 
in  tern  93cvftanre,  ta^  >^i^"  ^»  ^^^ 
mkn  ciUt  ©irfmtcj  unb  ^vaft  bem 


terreat  etiani  et  judicet.  Ita  ta- 
men,  iit  virtutem  et  effioaciam  in 
his  omnem  Domino,  ministerium 


^cvru  @ctt  iillcin,  bcm  2)icner  akr  ministins    tamea    adscrihamus 


X)i\v  Bubiencit  jufd)rci6cn ;  bcnn  gcmp 
ift  i^,  ba^  bicfc  ^raft  unb  SBivfung 
feinem  @efd)opfe  jemal^  kigelegt  n)cr? 
ben  [oU,  nod)  fann,  fonbcrn  ©ctt  t(;cilt 
fte  viu^  nad)  [cincm  fvcicn  SBiKcn,  benen 
er  \o\W 


XVI.  [XYIL]  35 on  ber   3)^1  c^t 
bcr  ^ivd)e. 

2)ic  a^a^t,  bag  2Covt  ©otteg  ju 
prebigcn  unb  bic  ©d)aflein  beg  ^ervn 
5u  ireibcn,  n.^c(d)Co  eigcnt(id)  ju  veben 
bag  2lmt  bcr  Sd)Uifi'e(  ift,  fd)vcil)t 
alien  5)knfd)en  yor  (Sine  gorm  ju 
lebcn,  fie  feien  (^od)  ober  niebern 
©tanbeg.  2)ie§  %\\\t\)\\  foU,  alg  cin 
33efe()(  ©otteg,  l;od),  t()euer  unb  un? 
»evlel3t  fein ;  eg  [oU  awi)  5Hemanb 
biefe  a)?ad)t  jur  3SenraItung  itbertiw 
gen  ivevben,  er  fci  benn  juyor  burd) 
bie  ijottlid)e  3timme  unb  2Ba(;(,  burd) 
biejcnii^cn,  bic  yon  ber  £ird)c  burd) 
ivo()(cnuogene  3tat()fd)Iage  alg  Slug? 
fd)up  baju  beftimmt  unb  envcibit  ftnb, 
taui^Hd)  unb  ge[d)idt  baju  crfunben 
unb  erfannt.^ 


JVam  hanc  vlrtutem  e^caclamque 
nulli  omnino  creatura'  cdligari, 
sed  libera  Dei  dignatione  dis- 
2M7isari  \<iuomodo  et\  quibus  ijpsc 
velit,  certum  est.^  [jyihil  enim  est, 
qui  rigat,  neque  qui  jplantat,  sed 
qui  dat  incrementum  Deus-Y' 

XYII.    POTESTAS    ECCLESIASTICA. 

Ipsa  autern  verhi,  et  pascendi 
gregis  Dominici  auctoi'itas,  qiim 
2yrojprie  clavium  potestas  est,  cunc- 
tis,  sunvmis  ceqtte  et  iinis  jprce- 
scrihens,  sacrosancta  inviolahilis- 
que  esse,  et  vel  divino  Dei,  vel 
certo  et  considto  ecclesice  suffra- 
gio,  electis  tantuni  ad  ininistran- 
dum  committi  debet? 


'  I  Cor.  iii. ;  2  Cor.  vi. ;  Job.  xx. ;  Luc.  i. ;   1  Cor.  xiv. 

-  [The  bracketed  sentence  in  tbe  Latin  text  is  not  found  in  Niemeyer,  and  has  been  in- 
serted from  the  Corpus  et  Syntagma  Conf.  (1G.j4),  p.  G9.  So  also  Quomodo  et,  for  whidi 
Niemeyer  reads  iis,'\ 

^  Matt.  xvi. ;  Job.  xx. ;  Ilierem.  i. ;   I  Tbess.  iv. ;  Act.  xiii. 

I 


THE  FIRST  HELVETIC  CONFESSION.     A.D.  153G.  221 

XVIII.  Electio  Ministkokcm. 


XVIL  [XVIIL]  iBou  t)cr  dvwah 
lung  ter  2)'iciier  fer  ^ird)e. 

I)iep  3(mt  line  bicfer  2)icnft  foK 
9]iemanb  kfoMcu  ot>er  sertraut  irciv 
ben,  cv  fci  bean  jui^or  in  bcr  ^ctligcu 
©djvift  uub  bcr  (Srfcmttni^'  be5  SBiUcn^ 
©otteg  ii^ol)Ibend)tct,  in  gvommigfeit 
unb  Uufd)ulb  bc5  ?eben^  imftraflid), 
unb  im  glei§  unb  dxnft,  bic  ©(}re  unb 
ben  9lamen  (K^rifti  ju  fovbern,  eifricj 
unb  inbvunftii^  cvfunben  unb  evfannt 
ivovben,  namlid)  burd)  bie  3)iener  unb 
33ovftel)cr  ber  ^ird)e ;  and)  bie,  iveld)e 
au$  ber  ^rift(id)en  Dbrtgfett,  alo  i^on 
ber  ^irdjc  jvcgen,  ju  fo(d)em  5lmt  cr? 
M\\l)U  [tub.  Unb  u^ei(  ba^felbe  eine  red)te, 
n^a^re  SBa^^l  @otte^  ift,  foUen  fie  burd) 
brt5  Urtbeil  ber  ^irc^e  unb  Sluflegung 
bcr  |)anbe  ber  3(e{tcren  al^  Inllig  unb 
red)t  erfannt  unb  angenommen  irerben.^ 

XVIIL   [XIX.]   2Ber   bcr  ^trt 
unb  ba^  ^aupt  ber  ^trd^e  fet. 

G^^riftu^  fclbft  ift  allcin  ba^  wal^re 
unb  red)te  ^^aupt  unb  ber  |)irt  feiner 
^ird)e;  berfelbc  giebt  feiner  £ird)e 
^irten  unb  ?e()rer,  bie  au^  feincm 
^efe!)(  bag  3Bort  unb  bag  3(mt  bcr 
©d)Iitffel  crbcntlid)  unb  rcc^tmci^ig, 
wie  okn  gemelbct,  fi't^ren.  2)ep()al6 
unr  biejcnigcn,  bie  allcin  mit  bcm 
9lamen  5Bifd)5fe  ftnb,  unb  bag  ^aupt 
ju  dlom  u'cbcr  bcfennen,  nod)  annel)^ 
inen.^ 


J^sf  enim  functio  hcac  nulli^ 
quern  non  et  legis  divinm  ^eritia, 
et  vitce  innocentia,  et  Christi  no- 
minis  studio  singulari  esse  coni- 
pererint  et  judicainnt  tninistri 
ecclesice,  et  iis,  quihus  id  negotii 
per  Christianum  magistratiiin 
ecclesice  nomine  commissum  est, 
concedenda.  Qiue  quum  vera  Dei 
electio  sit,  ecclesice  taiiien  suffragio 
et  manuum  presbyteroru7n  \sacer- 
dotisl  impositions  recte  compro.- 
hatur} 


XIX.  Pastor  Qdis. 

Christus  ipse  verum  suce  eccle- 
sice caput  ac  pastor  sohis  est  is 
ecclesice  suce  pastores  dat  et  doc- 
tores,  qui  in  ecclesia  externa  hac 
clavium  potestate  legitime  sic 
concredita  recte  et  legitime  utcm- 
tur.  JJnde  illos  titidotenus  tan- 
tum  pastores,  capuique  romanum, 
tninime  agnoscimus? 


'  1  Tim.  iii. ;  Luc.  xii. ;  Act.  i. ;  Tit.  i. ;  Act.  vi. ;  Heb.  vi. 
*  Job.  X. ;  Eph.  i.  .">,  4 ;  Job.  xxi. 


222 


XIX.  [XX.]  ®aci  baC  51  mt  fci 
ter  Xicncr  unt  bcv  5lircl)C. 

2)a6  StUcvbodjftc  unb  SSorneljmfte 
in  bicfcm  5lmte  ift,  taj}  bie  Xiencr 
ter  ^ird}c  9tcuc  nut)  ^cib  iiber  tie 
Siintc,  Stcnberung  be$  ?eben^  uub 
iBerjci^ung  tev  Siinte  prefci^en,  unb 
ta^  5llle^  buvc^  (5{)riftum  ;  fevncr,  bap 
fie  uiuiitf(;orIid)  fitr  bao  33olf  Intten, 
ber  ^eilii^eu  Sd)iift  unb  bem  SBorte 
©ottco  in  ?efcn  luib  ^eilicjer  33etra^^ 
tuiii;  crnftlid)  unb  flei^ig  cHie^en, 
mit  bem  ^oxtc  (3oUt^,  al^  mit  bem 
i5d)mevte  bc^  ©eiftee^,  in  alle  SSege 
bcn  leufel  mit  tortlid)cm  ^affe  ser^ 
foli^cn  unb  feine  5lraft  unterbrttdeu 
unb  fd)iudd)en,  ba§  jte  bie  gefunben 
^Biivi^er  (S()vifti  befd}irmen,  bie  l>5fen 
rtber  mavnen,  juviidbvangen  unb  ent? 
fcrncn,  unb  jrenn  fie  in  i^rem  gret>el 
unD  ibrcn  unyeifd)amten  ?aftern  bie 
5lird)e  (I()iifti  luoUtcn  fiir  unb  fitr 
drgevn  unb  5;eraniften,  foUen  fte  bnrd) 
biejcnigen,  bie  yon  ben  iDienevn  bee 
Sorted  unb  d)nft(id)er  Dtvigfcit  ba3U 
yerorbnct  finb,  aucgeftct§en,  obcr  auf 
anbere  fity^liitc  unb  fd)irflid)e  SBeife 
geftrvift  unc  gcbeiJert  raevbcn,  M^  fte 
i()ven  3irt(;um  befennen,  ftd)  dnbcvn 
unb  gefunb  luerbcn ;  bann  akr  foil 
rev  33iirgcr  Glntfti,  bcv  alfo  ungcfunb 
HUD  franf  gcirefcn  unb  au^gcfd)loffen 
ift,  luieber  in  bie  ^ird)c  aufgenommen 


SYMBOLxV   EVANGELICA. 

XX.    MiNISTROKUM    OfFICIA. 


Stimmum  functionis  hvjus  inu- 
mis  est,  j)(xnitentiani  et  peccato- 
rum  per  Christum,  remissionem 
prcudicare  :  pro  jpojpulo  incessan- 
ter  orare,  Sanctis  studiis  verhoque 
Dei  indefesse  invigilare,  atque 
Verho  Dei  velut  gladio  Sj)iritus, 
et  arte  oinnigena  Satanam  in- 
ternecino  semper  odio  persequi 
ac  dehilitare,  Christi  cives  sanos 
quidein  tueri,  vitiosos  autem  mo- 
7iere,  reprehendere,  coercere,  et 
(jrassantes  longlus,  ecclesice,  id  est, 
Christi  confo^deratorum  conspi- 
ratione  consensuque  pio,  tota  di- 
tiojic  aut  ejicere  ac  proscrihere, 
aut  alia  ratione  commoda  emen- 
dare  tantisper,^  dum  resipiscant 
et  salvi  fiant.  Is  enim  ad  eccle- 
siam  civi  Christi  viorhido  re- 
gressus  est,  si  conversis  animis 
studiisque  [qiio  omnis  htxc  disci- 
pdina  spectat)  errorem  agnoscens 
confiteatur  siium,  et  disciplinain 
sanain    ultro   jam    requirat,    ac 


'  Corp.  et  Synt.  reads  after  long'ms :  '  Consjiiratione  pia  eorum,  qui  ex  ininistris  magistra- 
tuque  delecti  sunt,  disciplina  excludere,  vel  alia  ratione  commoda  mullare  tantisper,'  etc. 


THE  FIRST  HELVETIC  CONFESSION.     A.D.  1530. 


223 


luerben,  ivcim  cr  fid)  Befe^rt  utib  mit 
gvo^em  (Snift  [cine  ei'tnbc  imb  fcincu 
3rrtf)um  befennt  itnb  geftc^t  (benn 
baju  foil  biefe  ©trafe  bienen)  unb  5tr^ 
jeuei  fiiv  fetne  ^vanfbeit  nnllig  fuc^t, 
fid)  in  gciftHd)e  3ud)t  kgicBt,  unb  mit 
ucuem  gleit'  unb  (Srnft  in  bcr  gvom? 
migfeit  alle  grommen  evfreut.^ 

XX.  [XXL]  25 on  ber  £raft  unb 
^Bivfung  bcr  ©acramcnte. 

2)ev  Bei^eU;  bic  man  ©acramente 
nennt,  finb  jmei,  ncimlid)  bie  ^aufe 
unb  ba5  9]ad)tma^l  beg  ^ernt. 
Diefe  ©acvamente  finb  kbeutfamc, 
l^ei(ige3eid)cn^o[)er,beimIid)cr1)ingc; 
fie  finb  aUx  nid)t  Ho^c  unb  leeve  ^i'u 
d)en,  fonbevn  teftel)eu  in  3ei^fn  unb 
irefciulid)en  S^ingen.  S)enn  in  bev 
^aufe  ift  bag  2Baffev  bag  3cid)en ;  bag 
2ScfentIid)c  akr  unb  ®eiftlid)e  ift  bie 
ffiietergebuvt  unb  bie  Slufna^me  in  bag 
Solf  ©otteg.  3m  91ad)tmal)I  ober 
2)auffai}itni5  ftnb  ^rot  unb  2Bein  3ei* 
d)en ;  bag  2Befentlid)e  aber  unb  ©eift? 
lic^e  ift  bic  ©emeinfd)aft  beg  ?eibeg  unb 
33hiteg  (il}vifti,bag  |)ei(,  bag  am  ^rcuj 
ei'obert  ijt,  uuD  ^Bergehtng  ber  ©iiuben, 
wc(d)e  irefeutUd)e,  unfid)tbare  unb  c^eift^ 
lid)e  SDinge  tm  ©lauben  empfangen 
juerben,  fo  wie  bie  3tnd)cn  leiblid),  unb 
in  biefen  i]ciftlid)en,  ivefentlid)en  3)in^ 
ijeii  kfte()t  bic  flange  ^vaft,  ffiirfung 
unb  gvud)t  bcr  ©dcramcnte. 


studio  pietatis  novo  pios  omnes 
exhilaret} 


XXI.  De  Yi  et  Efficacia  Sacra- 

MENTOKUM. 

Signa,  quce  [in  ecclesia  Cliri- 
sti\  et  sacramenta  vocantur,  duo 
sunt,  baptismns,  et  eucharistia. 
Rcec  rcrum  arcanarum  symhola 
non  nudis  signis,  sed  signis  si- 
raul  et  rebus  constant.  In  hap- 
tismo  enim  aqua  signum  est,  at 
res  ijpsa  regeneratio  adoptioque 
in  j)0]) alum  Del.  In  eucharistia 
panis  et  vinum  sig^ia  su7it,  res 
autem  communicatio  corporis 
Domini,  jparta  sains,  et  peccato- 
rum  remissio.  Quce  quidem,  xit 
ore  corporis  signa,  sic  fide  spi- 
ritus  percipiuntur.  Narn  in 
rebus  ipsis  totus  fructus  sacra- 
mentorum  est. 


»  Luc.  xxiv. ;  Hierem.  xi. ;  Act.  vi. ;   1  Tim.  iv. ;  Eph.  vi. ;  2  Tim.  iv. ;  Ezech.  xxxiv. ; 
1  Cor.  V. :  2  Thess.  iii. 


224  SYMBOLA  EVANGELICA. 

2)e§klb  bcfcnneu  mx,  bap  bie  ®a 


cvamcutc  nid)t  allciii  aupere  3eii)eu 
lint  cl)riftlid)cr  G5eicUfd)aft,  fonbern 
mx  UUnncn  ]u  fiir  3eid)cu  95ttlid)er 
©iiate,  biivd)  m\d)t  bie  Xiencr  bcr 
mxd)c  mit  bem  ^erru  in  bcv  5(bfid)t 
unb  511  bem  Snbe,  juie  ev  c$  un^  felbft 
iHMbcii;'t,  anbietct  nnb  fvciftig(id)  yeiv 
fd)afft,  luii-fen,  icbcd),  anc  obcn  you 
ben  Dienern  beg  ©oviee  gefac^t  ift, 
ncimlid),  bap  allc  l)eiligenbc  unb  [elig:? 
mad)eube  ^raft  @ott,  bem  |)ervn, 
allciu  jugcfd)viebeu  wirb. 

XXL  [XXIL]  2>ou  ber  laufe. 

T)k  Xa\\\t  ift  nad)  bev  Giufe^uug 
beg  .i')evvn  ein  ^ab  ber  SBiebergeburt/ 
jveld)cg  ber  .^err  feineu  2tuoeru)d(;lten 
mit  cinem  jid)tbaren  3eid)eu  burd)  ben 
3)ieu|l  bcr  5lird)e,  une  oben  gefagt  unb 
erlviutert  ift,  aubietet  unb  barftclU. 

3u  biefem  ()cilicjen  53iibe  taufcn  unr 
unfrc  5linber  barum,  mil  cy  unbiUig 
UHire,  bap  wir  biejenigen,  bie  you  ung, 
ciucm  3?otfc  ©otteg,  geboren  [tub,  bcr 
@emcin[d)aft  bco  'Colfcg  OJotteg  fodten 
beraubcn,  bie  bod)  burd)  bag  gottIid)e 
SBort  baju  bcftimmt  unb  bicjenigeu 
fmb,  »ou  bcnen  man  yermut()en  foil, 
fie  feicn  »oit  ©ott  ern)dt)lt.- 


ITnde  asserhnus  sacramenta 
non  solum  tesseras  quasdam  so- 
cietatis  ChristiaiKti^  sed  et  gratice 
dlvince  symhola  esse,  qaihus  mi- 
nisiri,  Domino,  ad  eum  Jinem 
quern  ipse  jr;/'07;2.«^i!/^  offert  et 
efficit,  cooperentur,  sic  tamen, 
qucditcr  do  verhi  ininisterio  dic- 
tum est,  ut  omnis  virtus  sal- 
vifica  uni  Domino  transscriba- 
tur. 


XXII.  Baptisma. 

Daptisma  quidem  ex  institu- 
tione  Domini  lavacrum  regene- 
rationis  quam  Dominiis  electis 
suis,  visibili  signo  jper  ecclesitv. 
ministerium  {qualiter  siij)ra  ex- 
2)0situm  est)  exhiheat. 

Quo  quidem  sancto  lavacro  in- 
fantes nostros  idcirco  tingimus, 
quoniam  e  nobis  {qiii  _^j>oj;m7?<s 
Domini  sumus)  genitos  populi 
Dei  conso?'tio  7'ejicere  nefas  est, 
tantihm,  non  dlvina  voce  hue  de- 
signatos,  prcesertim  quum  de  eo- 
Tum  electione  jpie  est  prcesumen- 
dum? 


'  n3ibergebcrlid;e  a'b»cjd;ung. 

'  Tit.  iii. ;   Act.  x. ;   Gen.  xvii.  ;   1  Cor.  vii. ;  Luc.  xvii 


THE  FIRST  HELVETIC  CONFESSION.     A.D.  1536.  225 

XXIII.   EUCIIARISTIA. 


XXII.  [XXIIL]  35om  9Uc^tmaH 
be^  ^ernt,  ober  »on  ber  1)a\\h 
fagung. 

SSom  ^eiligen  ^ad}tma\)l  f;alteu'iuir 
al\i\  ba^'  ter  ^err  in  bemfelben  feineu 
Mh  unb  fciii  53litt,  ba$  ift,  ftd)  fclbft 
bcii  ©eineu  jvaf)rtid)  anbietet,  unb  ju 
foUi)er  gritdjt  ju  genie^^en  gieBt,  bap 
er  je  mel;r  unb  mel;v  in  tl^nen,  unb  fte 
in  Urn  leBen.  ^lid)\,  bap  ber  Seib  unb 
bai?  ^hit  be^  ^ernt  mit  33rot  unb 
SBcin  natuvlid;  uereinkrt  obcr  rcium^ 
ltd)  barein  serfc^Ioffen  werbe,  ober  bap 
cine  Ici6Ud)e,  fleifd)Iid)e  ©egenwar? 
tij]fcit  I}icr  gefe^t  wevbe,  [onbern 
bap  53vot  unb  SBein  nad)  ber  ©in? 
[ci^ung  bc^  ^errn  l)od)bebeutenbe, 
l;ci(ige,  iva(nt  3cid)en  feien,  burd)  bie 
iH>u  bcm  §cvrn  fclbft,  yermittelft  be§ 
X'icnfte^  ber  ^irc^e,  bie  i^a^re  ©e? 
nicinfd)aft  be^  MU^  unb  S3lute^ 
Sl)viftt  ben  ©Iciubigen  gereic^t  unb 
angeboten  luerbe,  nid)t  jur  sergdng? 
lid)cn  ©peife  be^  53aud)e^,  fonbern 
jur  ©peife  unb  9la^rung  bc^  geift^ 
M)c\\  unb  emigen  ?eben>3.^ 

2)iefer  ^o|en  unb  l;eiligen  ®pcifc 
gcbraud)en  mx  oft,  bap  unr,  baburd) 
evinncrt,  ben  Zo'o  unb  ba$  53lut  be^ 
gcfrcujigten  (I^riftu^  mit  ben  5lugen 
be^  ©lauben^  erbliden,  unb  unfer  ^eil 
mit  einem  35orgefd)mad  be^  l)immlifd)en 
iffiefcn^  unb  mit  einer  nml^vcn  (Smp:^ 
ftnbung  beg  emigen  ?ebcng  betrad)ten. 


Ccenatn  vero  mysticam,  in  qua 
Dominus  corjpus  et  sanguinem 
8uum,  id  est,  seipsmn  suis  vere 
ad  hoc  qferat,  id  inagis  ma- 
gisqiie  in  illis  vivat,  et  illi  in 
ipso.  Won  quod  j9a?i^  et  vino 
corjnis  et  sanguis  Domini  vel 
naturaliter  xiniantur :  vel  hie 
localiter  includantur,  vel  ulla 
hue  carnali  praisentia  statuan- 
tur.  Sed  quod  j!?awfs  et  vinuin 
ex  institutione  Domini  syrnbola 
sinf,  quib'us  ah  ipso  Domino  per 
ecclesice  ministerium  vera  cor- 
poris et  sanguinis  ejus  commu- 
nicatio,  non  in  periturum  ven- 
tris  cihum,  sed  in  (xternm  vitcB 
alimoniam  exhibeatur} 


Hoc  sacro  ciho  idcirco  uthnur 
s(xpe,  quoniam  Jinjus  nionitu  in 
crucijixi  mortem  sanguinemque, 
fidei  oculis  intuentes,  ac  salutem 
nostram,  non  sine  coelestis  vitce 
gustu,  et  vero  vitce  ceterncv  sensu, 
meditantes,  hoc  sj)irituali,  vivi- 
fico  intitnoq\ie  pabtilo,  ineffabili 


'  Matt.  xxvi. ;  Joh.  vi.  14 ;   1  Cor.  x. 


226 


SYMBOLA  EVANGELICA. 


^it  bicfer  9eiftlid)eu,  lebentig  mat^en^ 
ten,  innereu  (^pcifc  u^eiteu  mx  mit 
iinaui?fprcdi(irf)cr  ©u^niifcit  cvcjo^t  unb 
evquicft,  unb  mit  \)ol)a  greiitc  erfiiUt, 


cw?;i  suavitate  reflcimur,  ac  iii- 
enarrabili  verbis  Icntitia,  iwo^ter 
hiventam  vitani,  exultamus,  to- 
tiqne   ac   viribus   omnino   omni- 


tvi§  linr  ill  tcm  Xofce  (5()vifti  unfer  bus  nostris,  in  gratiarmn  actio- 


^eben  fiiibcn.  3)cjjl)alb  u>ir  cjaiij  unb 
gar  sor  greiifcc  iu  unferm  ^erjen  fro^? 
locfcii,  unb  mit  alien  iinfcru  ^rciftcn 
tcfti)  mcl)r  fill-  cine  fo  t()cuvc  unb  t)ol}e 
2Bo{)ltf)at,  bie  er  ung  bcn)iefen  l)at, 
iin^  in  2)anffai5nng  ergiepen. 

Xepf)al()  befc()u(bigt  man  un5  fc!)r 
nntnllig,  bap  nnr  anf  bie  I;el;en  SISaf)iv 
jcicl)cn  ivcnig  ©crth  (cgcn ;  bcnn  biefe 
l)ci(igen  3cid)cn  unb  ©acvamente  ftnb 
t;ci(igc  unb  e^ninirbige  3)ingc,  ba  [ie 
yon  G()vifto,  bem  ()o{)en  'J^ricftcv,  ein^^ 
gefcl^t  unb  gcbraud)t  ftnb.  So  reid)cn 
fic  in  bcv  2(rt,  nne  obcn  bayon  gcrebct 
ift,  bie  geiftlic^en  X^inge,  bie  jte  bebeu^ 
ten,  bar  unb  fcieten  fic  an.  (5ie  gekn 
yon  ben  gefd)e(>cncn  3)ingen  Sengnif?. 
Sic  geben  un^  ein  ^ilb  unb  cine 
©vinnerung  fo  ^o()er,  kiliger  3)inge, 
unb  mit  eincv  kfonbern  3(c()nlid)fcit 
ber  Xinge,  bie  ftc  bcrcnten,  bvingen 
fie  ein  groped  unb  bcn1id)e^  ?id)t  in 
bie  ()ci(igcn,gottlid)cn  5(ngc(cgcn[)eiten. 
Uebcrbieb'  geben  ftc  etivag  ^liUfe  unb 
Unterftit{?ung  bem  ©laubcn,  unb  ftnb 
i-\(cid)fam  ein  Sib,  mit  bem  fid)  bie 
©Kiubigen  i()rem  ^^auptc  unb  ber 
^ird)e  yerpflic&ten  uud  yerbinben. 
©0  ):)^i)  unb  teener  t>i(ten  ivir  bie 
bciligen,  bodU^ebcutenben  ©abrjei* 
d)en ;  jecod)  fd)icibcn  unr  bie  leben? 


nem  ])ro    tarn   mirando    Christi 
erga  nos  beneficio,  effundimur. 


Itaque  immei'ito  Jit  nostro 
maxima,  quod  quidam  jparum 
nos  tribuere  sacris  symbolis  jju- 
tant.  Sunt  eninn  Itaic  res  sanctx 
venerandaeque,  utpote,  a  suramo 
sacerdote  Christo  instituta'  et  sus- 
cejytcc,  suo  quo  diximus  tnodo 
res  sigwjicatas  exhibentes,  testi- 
monium rei  gestce  ^rcebentes,  res 
tarn  arduas  rejprcRsentantes,  et 
mirabili  quadam  reruJ7i  signiji.- 
catarum  analogia  clarissimam 
mysteriis  istis  lucem  afferentcs. 
Ad  hccG  aux'dium  ojpemque  i])si 
supj)editant  Jidei,  ac  jurisjuran- 
di  denique  vice  initiatum  cajpiti 
Christi  et  ecclesice  adstringunt. 
Tarn  sancte  de  sacris  symbolis 
sentimus.  At  vero  vivificantis 
et  sanctificantis  vim  et  virtutem 
ti'ibuimus  ei  jperjpetuo,  qui  vita 


THE  FIRST  HELVETIC  CONFESSION.     A.D.  153G. 


227 


tu^  ma^enbe  itnt>  {^eiligente  ^raft  in 
alte  SBege  alleiu  tern  ju,  tcr  nllein  ta§ 
?ekn  ift;  bem  fei  ?ct)  in  ©ungfeit. 
?lmen. 

XXIIL  [XXiy.]  35ou  ber  f)eiH^ 
gen  23erfammliing  unb  ber  ^lu 
fammenfunft  ber  ©Iditbigen. 

2Giv  ^alten  bafi'tr,  bap  bie  l^eiligen 
23evfammUingen  unb  3nfammen!unfte 
ber  ©Iciubigen  fo  follen  Begangen 
i^crben,  bap  man  yor  alien  2)ingen  bem 
ffiolfe  ba^  SBort  ®otte$  an  einem  ge? 
mclnen  unb  baju  Beftimmten  £)rte  »or? 
trage,  bap  bie  ©e^eimnijye  ber  ©i^rift 
burc^  gefii)icfte  3)iener  tcigtid)  au^gclegt 
unb  erfiiirt  werbcn^bap  man  ba6  ^ad)U 
mat)!  bci?  §errn  unb  tieilige  SDanffa^^ 
gung  (mite,  bamit  ber  ©(dubigcu 
®(aubc  fiir  unb  fitr  geiibt  iverbe,  bap 
man  mit  crnftUcl)em  ®e5et  fitr  alie^  ihu 
liegen  aller  2)Jen[c^en  ernftlid)  an^alte. 

Slnbcre  Geremonien,  bie  un3di)lbar 
ftnb,  aU  Md)t,  3[)?epgemdnber,  (£()or; 
rocfc,  5tutien,  ^Hatten,  ^a^nen,  ^erjen 
unb  5l(tdre,  ®oIb  unb  ©ilber,  une  fern 
fie  bie  waljxi  JHeligion  unb  ben  red)ten 
©otte^bienft  ju  ftoren  unb  umjnfe^ren 
bienen,  unb  befonber^  bie  ®o^en  unb 
S3ilber,  bie  jur  3Seref)rung  unb  jum 
Slergernip  geh-au(^t  irerben,  unb  wa^ 
fc(d)er  ungottIid)en  Xingc  mefjr  ftnb, 
bie  luollen  unr  au^  unfrer  ^eiiigen  ®e^ 
meinbe  iveit  ()ina^eggeiriebcn  ^abcn.^ 


est,  cui  sit  laus  in  scecula  scecu- 
lorum.     Amen. 


XXIY.  CcETus  Sacri. 


Codus  autem  sacros  sic  ])era- 
gendos  esse  ceiisemns,  ut  ante 
omnia  verhum  Dei  in  piibliGum 
plehi  quottidie  ])rojpronatui\ 
ScrijptuTc^  abdita  2)er  idoneos  mi- 
nistros  quottidie  eruantur  edis- 
seranturque :  sacra  Eucharistia 
celebranda  jpioruni  siihinde  fides 
exerceatur,  precationi  jyro  omni- 
bus omnium  necessitatibus  assi- 
due  instetur. 


Ceteras  vero  ceri7noniarum 
ambages  inutiles  et  innumera- 
biles,  vasa^  vela,  vestes,  faces, 
aras,  aurwn,  argentum,  quate- 
nus  j>ei'i'erte7idce  7'eUgioni  ser- 
viicnt,  idola  jpniisertim  et  ima- 
gines, quce  ad  cultum  et  scanda- 
lum  jprostant  et  id  genus  omnia 
j[>rojpliana,  a  sacro  nostra  cceta 
procid  arcemus.^ 


'  Act.  ii. ;    1  Tim.  ii. ;    1  Cor.  xiv. ;  Ex.  xx. ;    1  Job.  v. ;    1  Pet.  iv. ;   Es.  xl. 


228 


XXIV.  [XXV.J  Son  ben  Din. 
gen,  tie  ureter  gebcten,  nod; 
rcrboten,  fiMibcvn  ^ittelbinge 
lint)  frci  finb. 

5nic  Xini^e,  bie  man  3i)ZittcIbinge 
ncnnt,  une  fte  ea  benn  (eit^cntlid)  jn 
rebcn)  ftnb,  fvinn  cin  fremmer,  glcin. 
biger  (E{)rift  jn  alien  Btitcn  unb  an 
alien  Crten  frei  cjctn-anckn,  bod)  ba^^ 
cr  c5  tbue  nad)  ved)ter  (Sinjtd)t  unb 
mit  ?iebc;  benn  ber  ©IdulMge  foil 
aller  Xiuije  alfo  gehaud)en,  ta^  bie 
Sl;ve  @otte^3  befovbcrt,  unb  bie  ^ird)c 
unb  bev  5]ad}[te  nid)t  gecirgcrt  irevbe.^ 


XXV.  [XXVI.]  35  on  ben  en,  bie 
burd)  falf(^e  ?e(;ren  bie  itirc^c 
Cil)viftt  trcnnen  obev  fid)  yon 
il)v  abfonbcrn  unb  rotten. 

5llle  biejenigcn,  bie  fid)  yon  ber 
beilii^cn  (33emeinfd)aft  unb  @efcnfd)aft 
ber  ^ircl)c  trcnnen  unb  abfonbern, 
freinbc,  uncjottlidje  ^ebrcn  in  bie  ^ird)e 
cinfii^ren,  ober  foldjer  ?el)re  an^angen, 
— ©ebrc^en,  bie  ju  unfrer  Beit  fid)  am 
meiften  bei  benSBiebertciufern  jeigen,— 
u^cnn  fie  bie  2Barnung  ber  ^ird)e  unb 
d)riftlid)en  Unterrid)t  nidjt  boren  unb 
bcfolgen,  fonbern  i^artncidig  auf  il)rem 
^treit  unb  3vrtlnim  mit  2>eile(;iung 
unb  2>erfubrunij  ber  ^ird)e  beftel)n 
unb  yerbarren  iroUen, — follcn  burd) 


8YMB0LA  EVANGELICA. 

XXV.  [XXVL]  De  Mediis.^ 


Quce  media  vocantur,  et  sunt 
X>ro])rie^  iis  uti  vir  jyhcs  quain- 
quain  lihere  iibique  et  omni  tem- 
pore j)otest,  tamcn  scienter,  et  ex 
charitate,  nemjie  ad  edificationern 
omnibus  utetar  solum} 


XXVI.  [XXV.]  De  II^reticis  et 

SciIISMATICIS. 


Arcemus  item  quotquot  ah  ec- 
clesice  sancta  societate  disceden- 
tes,  aliencf,  dogmata  vet  ingerunt 
vol  sectantur.  Quo  malo  Cata- 
baptist<e  hodie  cum  primis  laho- 
rant.  Quos  si  obstinate  mo7iitioni 
ecclesice  et  Christiana  eruditioni 
non  ohsecundant,  jyer  magistra- 
tum    co'ercendos,  ne   contagione 


'  In  the  Latin  text  of  the  Corpus  et  Syntagma  and  of  Niemeyer  the  order  of  this  and  the 
foUowing  section  is  reversed. 
'  Rom.  xiv. ;   1  Cor.  iii.,  viii.,  x. 


THE  FIRST  HELVETIC  CONFESSION.     A.D.  I53G. 


229 


bie  oknfc  ©eanilt  Gcftvaft  unb  itutcr? 
briicft  irevten,  bamit  fte  bie  ^ccrbe 
©ottc5  mit  i^rer  falfd)cu  ?ef)ve  md)t 
sergiften  unb  sevlc^eu  obev  kfledfen.^ 

XXYL  [XXYIL]  3Sou  bcr  lyclt^ 

3)a  alle  Oeiuatt  unb  Dbrigfcit  yon 
®ott  {ft,  fo  {ft  {^v  I^5d)ftc0  unb  5?oiv 
nel)mfte$  5(mt,  ivcnn  fte  n{d)t  e{nc 
Xpvanu{u  [inn  and,  baf'  jTe  b{e  waljvc 
(S(;vc  ©otte^  unb  ben  veitten  ©ottc^3^ 
b{en[t,  nut  Stvafe  unb  Slu^rottung 
a((cr  ©ottcelafternn^,  fd)irme  unb  for? 
beve,  unb  mDt^l{d)en  %im  anwenbe, 
\^a^  fte  ba0jen{i;ie,  wa^  ber  X){ener  ber 
^{vd)e  unb  23evfitnb{i^ev  be$  (Ssange? 
Iiuni5  an5  bent  SBorte  ©otte^  le{;rt 
unb  5?ovtragt,  fovbere  unb  yoUftvede. 
Damit  akr  fo(d)e  9ieI{g{on;  lual^ver 
©ottcebienft  unb  (S^rBavfeit  aufgefje 
unb  nHK()fe,  nnvb  b{e  £)tn'{gfe{t  sor? 
ne^ntUd)  alien  gle{p  bal^tn  u^enben,  bap 
ba^  lautve  3Sovt  @otte6  ber  ©emeine 
treultd)  yori^etragen,  unb  91temanb  ba? 
ran  yerl;{nbcrt  werbe,  bap  bie  ©d)uten 
wol)l  e{ngertd)tet,  bie  gemeine  33itri5eiv 
fd)aft  wo^l  gele^ret,  fle{pig  untcrr{d)tet 
unb  geftraft  iverbe,  bap  man  fle{p{g 
©orge  trage  fitr  b{e  3)ieuer  ber  ^{rd)e 
unb  b{e  5(rmcn  in  ber  ^{rd)e,  bap  bie? 
felkn  nad)  ber  33{(l{gfeit  unb  j{eml{d)er 
9lotf)bnrft  yerfe!)en  n^erben ;  benn  baju 
[oUen  b{e  ©liter  ber  ^{rc^e  b{enen. 


gregem    Dei    inficiant,   judica- 
mus} 


XXYII.  De  Magisteatu. 

■  \ 
Magistratus  oiiinis  a  Deo 
quum  sit,  officimn  ejus  {nisi  ty- 
rannidem  exercere  mavult),  j)^'oi- 
cipuum  est,  religionem  omni 
hlasj)hemia  re;primenda  defen- 
dere  et  jprocurare,  ao  qualiter 
ex  Verho  Domini  2)roj}heta  docet, 
jpro  virili  exequi.  Qua  quidern 
in  parte  jpn^cijme  illi  advigilan- 
duni,  ut  j)urum  Verbum  Dei 
jJiire  et  synceriter  ac  vere  jpo- 
pxdo  2^'>'^(^'^cetu7\  nee  %dli  homi- 
num  Veritas  evangelica  proiclic- 
datur.  Max  curahit  iit  inventus 
et  p\d)es  tota  civium  recta  et  se- 
dula  institutione  ac  discijMna 
formetur,  iit  justa  sit  ministro- 
rum  ecclesiai  jjyrovisio,  paujperum- 
que  solicita  cura.  Hue  enim 
ecclesiastics  facultates  sjpectant. 


'  Esa.  V. ;  Act.  iii. ;  Rom.  xii. 


230 


SYMBOLA   EVAXGKLICA. 


SBeiter  foil  bie  Dbvigfeit  ba5  95olf 
md)  Inllii^cn,  g5ttlid)cn  ©efci^en  ve? 
jliercn,  @crid)t  imb  9fled)t  Ijcilkn  nub 
bantfrnKMi,  ten  aKgcmciiieii  gviebcn 
lint  i!i'o(Uftaiib  cr()a(tcn,  ten  aU^cmci? 
ncu  9iitt^en  fd)u^en  unb  fd}ivmen,  itnb 
bie  llcbcrtvetcr  iiad)  58efd)affciit)ett  if)rcr 
2)tiffct()at  an  @ut,  2ci6  unb  ?ckn,  \m 
Mtlij  ftrafen.  llnb  ivcnn  ftc  ba^  tl)ut, 
bienet  ftc  @ctt,  i()vem  ^cvrn,  trie  ftc 
fd)ultii5  unb  yerpflid)tet  ift. 

©o(ct)cr  Dbcvgciralt  fellcn  luir  5(Ue, 
ohwoljl  anv  in  ©f^rifto  frci  ftnb,  mit 
Mi\  |)ab  unb  ©ut  ge^orfam  unb 
gcirdvtig  fcin,  unb  mit  Siebc  son  ^cxf 
sen  unb  au$  ©Kiubcn  un^  i^r  unter^ 
tbcinii]  bcivcifcn,  Ivcue  unb  (gib  t^un 
unb  leiftcn,  ivcnu  i^r  @cl;cip  unb  ®c^ 
hot  nicl)t  offcnbar  witcr  ben  ift,  urn 
bc§  unllen  umv  ihr  (Slnt  cint^un  unb 
ije{)ovfam  ftnb.' 

XXVII.  [XXVIIL]  SSon  bev  i)cU 
lii^cn  ©^c. 

2Biv  l;altcn  bafur,  ba§  bci  c()elid)c 
^tanb  alien  ?:)KMifd)cn,bie  ba^u  taui^Iid) 
unb  oefdncft  unb  ':o\\  0ott  fonft  nid)t 
bcrufen  ftnb,  auf'crl^alb  ber  iii)c  feufd) 
ju  lekn,  t^on  ©ott  eingefci^t  unb  i^crorb? 
net  fei,  bap  feiu  Drben  obct  ©tanb  fo 
kilii]  unb  cl^rbar  fei,  baf-  ilnn  ber  ck* 
lid)e  3tanb  jintnbcr  nnirc  unb  ver^ 
botcn  irevbeu  folltc.  Unb  ivic  nun  fold)e 
S^c  jjor  ber  ^ivd^e  mit  ciner  f;enlid)en 


Deinde  secundum  leges  cequas 
judicare  jpojpulum :  tueri  jpacem 
puhlicavi :  remjjuhlicam  fovere, 
sontes  jpro  delicti  rationc  mule- 
tare^  o^ibus,  corjpore,  vita.  Qucv. 
quum  facit  debitwn  Deo  cultum 
jpronstat. 


Ilu'ic  nos  {etiam  si  i)i  Christo 
Uheri  siimus)  ct  corjjore  et  facul- 
tatihus  omnibus  nostris,  et  animi 
studio  [vera']  c\im  fide,  sancte 
subjiciendos  esse  {quaniis2)er  hu- 
jus  iniperia  cam  eo,  proj)ter 
quem  hunc  vencramur,  ixilarn 
non  j^ugnant),  scimus} 


XXYIII.  De  Sancto  Conjugio. 

Coiijugium  hominibus  omni- 
bus aptis  et  alio  non  xocatis  divi- 
nitus  institutum,  nullius  ordi^iis 
sanctimonite  rejnignare  censemus. 
Quod  ut  ecclesia  hortatione  so- 
lenni  jprecationeque  inaugural  et 
sancit,  ita  magistratus  interest^ 
ut   digne   et  ineatur   et  colatur, 


'  Rom.  xiii. ;   1  Cor.  ix. ;   1  Tim.  v. ;   1  Cor.  xvi. ;  Matt.  xxii. ;   Act.  iv. 


THE  FIRST  HELVETIC  CONFESSION.     A.D.  153G. 


231 


offentI{d)eu  (Srmrtl^nuiig  «nb  eincm 
©eliibbc  beftcittiit  anvb,  alfo  foil  auc^ 
He  DIn-igfeit  2lcl)t  Ijahcn  unb  bafitr 
fi^rgen,  ta^  bic  ©1)0  ved)tUd)  unb  or? 
tcntltd)  cingcgangcn  unb  vcd)t  unb 
eI)v(Hn-  gc^alten,  and)  ntd)t  leid)t,  ol^ne 
nnd)tige  unb  rcdjtmagigc  Urfac^cn, 
gctvennt  unb  gcfd)iebcn  n^cvbc. 

2)ejj()a(6  fonncn  nnr  bie  ^(oftcr 
unb  bic  unfaukre  unb  unorbentlid)e 
.^citfd)[^cit  allcr  ycnneintcr  @eiftUd)en 
unb  bevferbcn  faule^  unb  unnii^e^ 
?cbcn,  bay  ctlic^e  ?eute  au§  unbegritn? 
bctcm  Gifcr  eingcfe^t  unb  angeorbnet 
^akn,  ntd)t  (okn,  foncern  ycnyerfcn 
eg  al'3  etn  fd)eu^'(id)eg  unb  gvaulid)eg 
Xitng,  yon  St)^enfc^en  it)ibcr  @otte^ 
Ovbnung  evbi^tct  unb  erfunbcn.^ 


nee  7iisi  justis  ex  causis   solva- 
tur. 


Proinde  coelihatuvi  istum  mo- 
nastieuDi  et  eorum  {quos  sjjiri- 
tuales  vocant)  iminivmn  castita- 
tem,  et  totum  hoc  ignavuni  vitcv. 
genus,  super stitiosoimm  hominum. 
ahominahile  commentuin,  procul 
rejiciinus,  ccque  et  ecclesice  et  rei- 
2nd>UccB  reimgnans} 


Sft  burd)  oBcn  gcmelretcv  Stable  33oten  kftatigt  unb  eint)el(ig  ftngenom= 
men. 
53a|U  1536,  am  26.  m'i\xi. 


'  Matt.  xi.K. ;  Heb.  xiii. ;   I  Cor,  vii. ;  1  Tim.  iii. ;  Matt.  v. ;  1  Tim.  iv. ;  2  Thess.  iii. 


Vol.  III.— Q 


CATECHISMUS  GENEYENSIS,  CONSENSUS  TIGUPJNUS, 
CONSENSUS  GENEYENSIS. 

These  tliree  clocuments,  drawn  up  by  Calvin,  would  follow  next  in 
clironological  order,  but  do  not  come  within  the  scope  of  our  selec- 
tion, partly  on  account  of  their  length  (the  Latin  text  alone  would 
fill  about  two  hundred  pages — see  Nienieyer,  pp.  123-310),  partly  for 
intrinsic  reasons.  The  CATEcnisM  or  Geneva  (1541)  is  no  more  in 
use,  having  been  superseded  by  the  Heidelberg  and  Westminster  Cate- 
chisms, included  in  tliis  volume.  The  Consensus  of  Zurich  (1549), 
and  the  Consensus  of  Geneva  (1552),  especially  the  latter,  are  not 
so  much  confessions  of  faith  as  elaborate  theological  and  poleiiiical 
essays  on  two  doctrines— the  one  on  the  Lord's  Supper,  the  other  on 
Predestination— for  the  purpose  of  harmonizing  and  defending  the 
teaching  of  the  Swiss  Churches.  On  both  these  doctrines  the  Second 
Helvetic,  the  Galilean,  the  Belgic,  the  Scotch,  and  other  Reformed 
Confessions,  which  we  give  in  full,  are  sufficiently  explicit  and  more 
authoritative. 

For  a  history  and  summary  of  these  docuraentSj  see  the  first  vol- 
ume, pp.  46Y  sqq. 


CONFESSIO   HELVETICA  POSTERIOE,  A.D.  1566. 
The  Second  Helvetic  Confession. 

[This  Helvetic  Confession  is  called  the  second  or  later  Ilelv.  Conf.,  to  distingnish  it  from  the  ConfesMn 
Helvetica  Prior  (or  Basileennis  Posterior,  1536).  It  was  written  by  Henry  BuUiuger,  of  Zurich  (Zwiugli's 
successor),  15G2,  and  first  published  15GG  in  Latin,  also  in  German  and  French.  It  is  the  most  elaborate 
and  most  catholic  among  the  Swiss  Confessions.  (Hageubach  calls  it  a  ^wahres  dogmatisches  Meister- 
stUck.')  It  was  adopted,  or  at  least  highly  approved,  by  nearly  all  the  Reformed  Churches  on  the  Con- 
tinent and  in  England  and  Scotland.  Hence  it  must  have  a  place  in  this  selection.  But  it  is  rather  a 
theological  treatise  than  a  popular  creed  ;  and  on  account  of  its  great  length  I  am  obliged  to  omit  a 
translation,  referring  the  reader  to  the  summary  given  in  the  first  volume.  There  is  an  English  trans- 
lation by  Owen  Jones  {The  Church  of  the  Living  God;  also  the  Siviss  and  Belgian  Confessions  of  Faith, 
London,  1S65),  and  another  by  Prof.  Jeremiah  Good,  D.D.  (of  Tiffin,  Ohio),  Phila.  1873. 

For  the  text  I  have  compared  the  following  Latin  editions:  1.  The  edition  of  Zurich,  1651,  as  reprinted 
in  tbe  Corpus  et  Sijntagma  Confessionum  Fidei  (Geneva,  1654,  pp. 1-61).  2.  The  edition  in  the  Oxford  S;tllarii' 
Covfessionum,  2d  ed.  1827,  pp.  9-115,  printed  in  very  superior  style,  but  with  some  omissions.  3.  J.  P- 
Kindler's  Coiifcssio  Helvetica  Posterior,  with  a  preface  by  Winer,  Solisbaci,  1825  (pp.  102) ;  from  this  edi- 
tion I  have  adopted  the  division  of  chapters  into  sections,  and  the  references  to  the  Augsburg  Confession. 
4.  The  edition  of  Nicisicyer,  in  his  Collectio  Conf.  Reform.,  Leipz.  1840,  pp.  4C2-536,  who  gives  the  text 
of  the  edition  of  1568,  with  unimportant  variations  of  a  Zurich  MS.,  and  the  editions  of  Oxford  and  of 
Kindler.  5.  The  German  text  in  BOckel's  Bekenntniss-Schriftcn  der  evang.-reformirtcn  Kirche,  Leipz. 
1847,  pp.  281-34T.  The  editions  of  Fritzschc  and  Bdhl  were  not  at  band.  Some  editions  add  the  Impe- 
rial Edict  against  heretics  from  the  Justinian  Code,  and  the  Symbolum  of  Pope  Damasus  from  the  woi  ks 
of  Jerome.  The  title  and  preface  are  copied  from  the  Ziirich  edition,  1651,  in  the  Corpiis  et  Syntagma 
Covfessionum,  1654.] 

CONFESSIO 

E  T 

EXPOSITIO      SIMPLEX 

ORTHODOXY    FIDEI,  ET    DOGMA- 

TVM   Catholicorvm    syncer.^;  Reli- 
gionis  ChriftianiE. 

Concorditer  ab  Ecclefia  Chrijli  Minijlris,  qtii  fiint  in  Helueiia,  Tigitri, 
Berna:,  Glarona:,^  Bafdea,^  ScapJmsij,  Abhatifcellic, '  Sangalli,  Curia:  Rheto- 
mm,  &•  apiid  Coufivderatos,  Mylhufij  item,  &=  Bieivice:  quibiis  adjunxc- 
rimt  fe  Geiieiienfis  ^  Neocotnenfis  EcclefLa  Minijlri,  vnd  mm  aliis 
JEitangeliJ  Praconibiis  in  Pulonia,  Hungaria  <Sr=  Scotia : 

EDITA  IN    HOC,VT   VNIVERSIS  TESTEN- 

tur  fidelibus,  quod  in  vnitate  verae  &  antiquac  Chrifti  Ecclefise, 

perftent,  neque  vlla  noua,  aut  erronea  dogmata  fpargant, 

atque  ideo  etiam  nihil  confortij  cum  vllis  Seftis 

aut  Hasrefibus  habeant. 

Ad  Rom.  cap.  X.  verf.  lo. 
Corde  creditur  ad  juftitiam,  ore  autem  confefsio  fit  ad  falutem. 

TIGVRI. 
Typis  loH.  Iacobi   Bodmeri. 

A7ino  MDCLI. 

^  Glarus,  Basel,  and  Appenzell  are  not  mentioned  in  the  first  editions,  as  they  subscribed 
at  a  later  period. 


234  SYMBOLA  EVANGELICA. 

P  R  ^  F  A  T  I  O. 

Univeksis  Chkisti  Fidelibus  per  Gekmaniam  atque  extekas  etiam 

Nationes. 

Mitiistri  Subscriptarum  Ecclesiarum  per  Ilelvetiain 

Gratiam  et  Pacem  a  Deo  Fatre,  per  Jesum  Christum,  Dominum  nostrum,  precanuir. 

Conscripts  sunt  hactenus,  et  eduntur  hoc  prajcipue  tempore  in  publicum,  a  regnis,  nationi- 
bus,  et  civitatibus,  multoe  ac  varioe  Confessiones  et  Expositiones  fidei,  quibus  extremo  hoc 
seculo,  in  tam  infelici  pemiciosarum  proventu  hseresium,  qua;  passim  exoriuntur,  decent,  atque 
testantur,  se  in  Ecclesiis  suis  orthodoxe  simpliciterque  sentire,  credere  atque  docere,  de 
omnibus  in  universum  et  singulis  Christiana;  fidei  et  religionis  nostra;  dogmatibus,  deuique,  se 
et  ab  ha;resium  sectarumve  communione  esse  quam  alienissimos.  Nos  ergo,  tametsi  antea  hoc 
ipsum  fecerimus  in  nostris  scriptis  in  publicum  editis,  quia  tamen  ilia  in  oblivionem  forte 
abierunt,  variisque  in  locis,  et  prolixius  etiam  rem  exponunt,  quam  ut  omnibus  inquirere  ac 
perlegere  vacet,  pr^claro  aliorum  fidelium  exemplo  excitati,  brevi  hac  expositione  conamur 
complecti,  et  omnibus  Christi  fidelibus  proponere  doctrinam,  oeconomiamque  Ecclesiarum 
nostrarum,  quam  ilia;  mox  ab  initio  Reformationis,  multos  jam  per  annos,  multaque  per 
discrimiua  rerum  ad  hunc  usque  diem,  summo  cum  consensu,  et  docuerunt,  et  nunc  quoque 
custodiunt.  Eadem  opera  attestamur  etiam  omnibus  consensura  nostrum  unanimem,  quern 
dedit  nobis  Dominus,  ut  in  nostris  Ecclesiis,  quibus  nos  ministrare  voluit  Dominus,  idem 
loquamur  omnes,  nee  sint  inter  nos  dissidia,  sed  simus  integrum  corpus,  eadem  mente 
eadcmque  sententia.  Attestamur  item,  nos  minime  talia  in  Ecclesiis  nostris  spargere  dogma- 
ta, qualia  adversarii  nonnuUi  nostri  nobis,  apud  eos  maxime,  ad  quos  scripta  nostra  non 
perveniunt,  et  qui  doctrina;  nostra;  imperiti  sunt,  falso  et  pra;ter  meritum  tribuere,  obtrudere- 
que  nituntur.  Ergo  manifestissime  ex  his  nostris  a;qui  deprehendent  lectores,  niliil  nos 
quoque  habere  communionis  cum  uUis  sectis  atque  haresibus,  quarum,  hoc  oonsilio,  in  singulis 
prope  capitibus,  mentionem  facimus,  easque  rejicientes  perstringimus.  Colligent  itacjue  et 
illud,  nos  a  Sanctis  Cliristi  Ecclesiis  Germanii^;,  Gallia;,  Angliii;,  aliarumque  in  orbe  C'hristiano 
nationum,  nephario  schismate  nos  non  sejungere  atque  abrumjiere  :  sed  cum  \\)s\s  omnibus  et 
singulis,  in  hac  confessa  veritate  Christiana,  probe  consentire,  ipsasque  caritate  sincera 
complecti. 

Tametsi  vero  in  diversis  Ecclesiis  quaedam  deprehenditur  varietas,  in  loquutionibus,  et  modo 
exi)Ositionis  doctrina;,  in  ritibus  item  vel  ceremoniis,  eaquc  recepta  pro  Ecclesiarum  quarum- 
libet  rationc,  ojiportunitatc  et  ajdificatione,  nunquam  tamen  ea,  ullis  iu  Ecdesia  tem])oribus, 
materiam  dissensionibus  et  schismatibus,  Ausa  est  su})peditare.  Semper  enim  hac  in  re,  Christi 
Ecclesia;  usa;  sunt  libertate.  Id  quod  in  historia  Ecclesiastica  videre  licet.  Abunde  pia; 
vetustati  satis  erat,  mutuus  ille  in  pra;cipuis  fidei  dogmatibus,  inque  sensu  orthodoxe  et  cari- 
tate fraterna,  consensus. 

Quo  circa  speramus  Christi  Ecclesius,  ubi  viderint  deprehenderintque  nos  in  sancti  et  asterni 
Dei  doctrina,  in  sensu  item  orthodoxe  et  caritate  fraterna,  cum  ipsis,  imprimis  vero  cum  ve- 
teri  Apostolica  Ecclesia,  per  omnia  consentire,  libenter  ipsas  quoque  in  unitate  fidei  atque 
doctrina;,  sensuque  orthodexo,  et  fraterna  caritate  censensuras  nobiscum.  Cum  banc  Con- 
fessionem  in  hoc  quoque  ediderimus  i)rax'ipiie,  ut  Ecclesiarum  pacem  concordiamque  cum 


iTHE  SECOND  HELVETIC  CONFESSION.  235 

miitua  caritate,  apud  Germania;  exterasque  Ecclesias  quaramus,  nobis  conciliemus,  concilia- 
tamqiie  retineanius.  Ubi  sane  illas  ipsas  Ecclesias,  ea  dilectione,  sinceritate,  integritateque 
j)raiditas  esse,  nobis  certo  persiiademus,  ut  si  quid  forte  nostrarum  rerum  hactenus  minus  recte 
intellectum  sit  a  nonnullis,  porro,  audita  hac  simplici  Confessione  nostra,  ilia;  nos  neutiquam 
luimeraturte  siut  inter  ha^reticos,  neque  Ecclesias  nostras,  qua  vera;  Christi  Ecclesia  sunt, 
damnatura;,  ut  impias. 

Ante  onania  vero  protestamur,  nos  semper  esse  paratissimos,  omnia  et  singula  hie  a  nobis 
proposita,  si  quis  requirat,  copiosius  explicare,  denique  meliora  ex  verbo  Dei  docentibus,  non 
sine  gratiarum  actione,  et  cedere  et  obsequi  in  Domino,  Cui  laus  et  gloria.  Acta  1  Martii, 
Anno  15G6. 

SuBSCRiPSERUNT  omncs  omnium  Ecclesiarum  Christi  in  Helvetia  Ministri,  qui  sunt  Tiguri, 
IJernre,  Glaronse,  Basilex',  Scaphusii,  Abbatiscella;,  Sangalli,CuriiE  Rhetorum,  et  apud  Confce- 
deratos,  in  Ecelesiis  Evangelium  profitentibus  cis  et  ultra  Alpes,  Mylhusii  item  et  Bienuix;, 
([uibus  adjunxerunt  se  et  Ministri  Ecclesia;,  qua;  est  Geneva;,  et  Neocomi,  etc.  Sed  et  con- 
senserunt  in  ipsam  jam  editam  Ministri  Ecclesiae  Tolonica;,  qua;  est  in  Ducatu  Zathoriensi, 
et  Ossviecimensi,  Scoticarum  quoque  Ecclesiarum  Ministri,  qui  Nonis  Sept.  Anno  D.  lijGG, 
scriptis  ad  Clarissimum  Virum,  Dx.  Theodorum  Bezam  literis,  inter  alia  dicunt ;  Subscrij>si- 
mus  omnes,  qui  in  hoc  cwtu  interfuimus,  et  hujus  Acadetyme  sigillo  publico  obsignavimus. 
PriEterea  Debrecini  in  Ilungaria,  edita  et  impressa  est  Confessio,  una  cum  articulis  quibus- 
dani,  Septemb.  1,  Anno  D.  1507,  et  inscripta  Serenissimo  Principi  et  Domino,  Domino  Jo- 
hanni  II.,  Dei  gratia  electo  Hungaria;  Regi,  etc.  In  qua  inter  alia  ha'c  leguntur  verba: 
Omnes  Ecclesia  Ministri,  qui  in  Conventu  sancto  ad  2i  Febr.,  Anno  Domini  1507,  Debre- 
cinum  convocato,  cis  et  idtra  Tibyscum,  inter  reliquas  ConJ'essiones  recepimus  et  subscrijisinuis 
Helveiicce  Conjessioni,  Anno  iJomini  156G  editce,  cui  et  Ecclesias  Genevensls  Ministri  sub- 
scripserunt. 

EDICTITM    IMPERATORIUM. 

De  eo,  quinam  habendi  sint,  vel  Catholici,  vel  H^eretici, 
Ex  Cod.  Justin.  Iniper.  et  Tripart.  Hist.  libro  nono  capite  7. 

Impp.  Gratiiinus,  Valentinianus  et  Theodosius,  Aug.  Populo  urbis  Constantinopolitana;. 
Cunctos  populos,  quos  clementite  nostra;  regit  imperium,  in  ea  volumus  religione  versari, 
(piam  divinum  Petrum  Apostolum  tradidisse  Romanis,  religio  usque  nunc  ab  ipso  insinuata 
declarat,  quamque  Pontificem  Damasum  sequi  claret,  et  Petrum  Alexandria;  Episcopum, 
virum  Apostolicte  sanctitatis:  Hoc  est,  ut  secundum  Apostolicam  disciplinam  Evangelicamque 
doctrinam,  Patris,  et  Filii,  et  Spiritus  Sancti,  unam  Deitatem  sub  pari  majestate,  et  sulj  pia 
trinitate  credamus.  Hanc  legem  sequentes,  Christianorum  Catholicorum  nomen  jubemus 
amplecti :  reliquos  vero  dementes  va;sanosque  judicantes,  ha;retici  dogmatis  infamiam  susti- 
nere,  divina  primum  vindicta,  post  etiam  motu  animi  nostri,  quern  ex  coelesti  arbitrio  sump- 
serimus  ultione  plectendos.  Data  3  Calend.  Martias  Thessalonica;,  Gratiano  5.  Valent.  et 
Theod.  Aug.  Coss. 

Caeterum  Evangelica  et  Apostolica  historia  una  cum  2  Pet.  Epistolis  docent  nos,  qualem 
religionem  S.  Petrus  Apostolus  tradiderit  omnibus  Ecelesiis  per  Orientem  et  Occidentem, 
nedum  Romance.  Fides  vero  et  doctrina  Damasi  Pontificis,  qualis  fuerit,  coUiquescit  ex 
ipsius  Symbolo. 

S  Y  M  B  O  L  U  M     DAMASI. 

Ex  2.  Tomo  Operum  S.  Hieron. 

Credimus  in  unum  Deum  Patrem  omnipotentem,  et  in  unum  Dominum  nostrum  Jesum 
Christum,  Dei  Filium,  et  in  Spiritum  Sanctum.  Deum  non  tres  Deos,  sed  Patrem,  Filium,  et 
Spiritum  Sanctum,  unum  Deum  colimus  et  confitemur:  non  sic  unum  Deum  quasi  solitarium. 


230 


SYMBOLA  EVANGELICA. 


nee  eunuem  qui  ipse  sibi  pater  sit,  ipse  et  filiiis :  seel  ratrem  esse,  qui  genuit,  et  Filiiim  esse, 
qui  genitus  sit :  Spiritum  vero  sanctum  non  genitum,  nc(iue  iugenitum,  non  creatiim  neque 
factum,  sed  tie  Tatre  Filioque  procedentem,  Patri  et  Filio  coajternum,  et  coa;qualem,  et  coopera- 
torem.  Quia  scriptum  est.  Verba  Domini  c.wli  Jirmali  sunt,  id  est,  a  Filio  Dei  et  Spiritu  oris 
ejus  omnis  virtus  eorum.  Et  alih'i,  Einitte  Sjnritum  tuurn,  et  creahuntur,  et  renovahis  faciem 
terra.  Ideoque  in  nomine  Patris,  et  J'ilii,  et  Spiritus  Sancti  nnura  confitemur  Deum,  quod 
nomen  est  potestatis,  non  proprietatis.  Proprinm  nomen  est  Patri,  Pater,  et  proprinm  nomen 
est  Filio,  Filius ;  et  proprinm  nomen  Spiritui  Sancto,  Spiritus  Sanctus.  In  hac  trinitate  unum 
Deum  colinius  :  quia  ex  uno  Patre  quod  est,  unius  cum  Patre  naturaj  est,  unius  substantia  et 
unius  potestatis.  Pater  Filium  genuit,  non  voluntate,  nee  necessitate,  sed  nntura.  Filius 
ultimo  tem])ore  ad  nos  salvandos  et  ad  implendas  Scripturas  descendit  a  Patre,  qui  nunquam 
desiit  esse  cum  Patre.  Et  conceptus  est  de  Spiritu  Sancto,  et  natus  ex  Virgine.  Carnem,  et 
animam,  et  sensum,  hoc  est  perfectum  suscepit  hominem ;  nee  amisit,  quod  erat,  sed  coepit  esse 
quod  non  erat,  ita  tamen  ut  perfectus  in  suis  sit,  et  verus  in  nostris.  Nam  qui  Dens  erat, 
homo  natus  est,  et  qui  homo  natus  est,  operatur  ut  Deus,  et  qui  operatur  ut  Deus,  ut  homo 
moritur,  et  qui  ut  homo  moritur,  ut  Deus  resurgit. 

Qui  devicto  mortis  imperio,  cum  ea  carne,  qua  natus  et  passus  et  mortuns  fiierat,  et  resur- 
rexit,  ascendit  ad  Patrem,  sedetque  ad  dexteram  ejus  in  gloria,  quam  semper  habuit  et  habet. 
In  hujus  morte  et  sanguine  credimus  emundatos  nos,  et  ab  eo  resuscitandos  die  novissimo,  in 
hac  carne,  qua  nunc  vivimus.  Et  habemns  spem  nos  consequuturos  pricmium  boni  meriti, 
ant  pcenam  \)X0  peccatis  anerni  supplicii.  H;\;c  lege,  ha;c  crede,  ha3C  retine,  huic  fidei  animam 
tuam  subjuga,  et  vitam  consequeris,  et  premium  a  Christo. 

l'L\i)EM  porro  docuit  et  credidit,  cum  beato  Damaso  et  Athanasio,  S.  Petrus  Alexandrinus 
Episcopus,  sicut  focile  colligitur  ex  Trip.  Hist.  Lib.  VII.  cap.  37,  et  Lib.  VIII.  cap.  11. 

Cum  autem  nos  omnes  simus  hujus  fidei  religionisque,  speramus  nos  ab  omnibus  habendos, 
non  pro  ha;reticis,  sed  pro  Catholicis  et  Christianis,  etc. 


INDEX   C 

I.  De  Scriptura  S. ,  vero  Dei  verbo. 
II.  De  intcrpretandis  Scripturis  S.  et  de 
patribus,  conciliis  et  traditionibus. 

III.  De  Deo,  ejus  unitate  ac  trinitate. 

IV.  De  idolis  v.  imaginibus  Dei,  Christi  et 

Divorum. 
V.  De  adoratione,  cultu  et  invocations  Dei 

per  unicum  mediatorem  Jes.  Chr. 
VI.  De  providentia  Dei. 
VII.  De  creatione  rerum  omnium,  de  ange- 

lis,  diabolo,  et  homine. 
^'III.  De  lapsu   hominis   et  peccato,  et  de 
causa  peccati. 
IX.  De  libero  arbitrio,  adeoque  viribus  ho- 
minis. 
X.  De  prredestinatione  Dei,  et  electione 

sanctorum. 
XI.  Dc  Jesu  Qiristo  vero  Deo  et  homine, 

unico  mundi  Salvatore. 
XII.  De  lege  Dei. 

XIII.  De  evangelio  Jes.  Chr.,de  promissioni- 

1)us  item,  spiritu  et  litera. 

XIV.  De  pa?nitentia  et  conversione  hominis. 
XV.  De  vera  lidelium  justificatione. 


APITUM, 

XVI.  De  fide,  et  bonis  operibus,  ednimque 

mercede,  et  merito  hominis. 
XVII.  De  catholica  et  sancta  Dei  ecclesia, 

et  unico  capite  ecclesia;. 
XVIII.  De  ministris  ecclesire,  ipsorumque 
institutione,  et  officiis. 
XIX.  De  sacramentis  ecclesia;  Christi. 
XX.  De  sancto  bajitismo. 
XXI.  De  sacra  ca?na  Domini. 
XXII.  De  coetibus  sacris  et  ecclesiasticis. 

XXIII.  Dei)recibus  ecclesiaj, cantu  et  horis 

canonicis. 

XXIV.  De  feriis,  jejuniis,  cihorumque  de- 

lectu. 
XXV.  De  catechesi  et  a;grotantiura  couso- 

latione  vel  visitatione. 
XXVI.  De  sepultura  fidclium,  curaque  pro 
mortuis   gerenda,  de  purgatorio 
et  adparitione  spirituum. 
XXVII.  De  ritibus,  cairimoniis  et  mediis. 
XXVIII.  De  bonis  ecclesia;. 
XXIX.  De  coelibatu,  conjugio,  et  oecono- 

mia. 
XXX.  De  magistratu. 


CONFESSIO  ET  EXPOSITIO  BREYIS  ET   SIMPLEX 
SIXCERyE  RELIGIOXIS  CHPJSTIAX^,  ETC. 


CAP.  I. 

De  Sckiptuea  Sancta,  Veeo  Dei  Yerbo.     [Conf.  Aug.,  Art.  Y.] 

1.  Credimus  et  confiteraur,  Scripturas  Canonicas  sanctornni  Proplie- 
tanim  et  Apostolorum  utrinsqne  Testament!  ipsum  verura  esse  yerbum 
Dei,  et  auctoritatem  sufficientem  ex  semetipsis,  non  ex  homiiiibiis 
habere.  Nam  Deiis  ipse  loqiiutas  est  Patribus,  Proplietis,  et  Apostolis, 
et  loquitur  aclhuc  nobis  per  Scripturas  Sanctas. 

2.  Et  in  liac  Scriptura  Sancta  liabet  universalis  Christi  Ecclesia  ple- 
nissime  exposita,  quiecunque  pertinent  cum  ad  salvificam  fidem,  turn 
ad  vitam  Deo  placentem  recte  informandani,  quo  nomine  distincte  a 
Deo  pra3ceptum  est,  ne  ei  allqidd  vel  addatur  vel  detrahatur  (Deut. 
iv.  2 ;  Apoc.  xxii.  18, 19). 

3.  Sentimus  ergo,  ex  hisce  Scripturis  petendam  esse  veram  sapien- 
tiaui  et  pietatem,  ecclesiarum  quoque  reformationem  et  gubernatio- 
nem,  omniumque  officiorum  pietatis  institntionem,  probationem  de- 
nique  dogmatum  reprobationemqne  ant  errorum  confutationem  om- 
nium, sed  et  admonitiones  omnes  juxta  illud  Apostoli:  Omnis  Scri^p- 
tura  divinitus  ijisjnrata  lUilis  est  ad  doctrinam,  ad  redargutionem, 
etc.  (2  Tim.  iii.  16, 17),  et  iterum,  Hcec  tibi  scriho,  inqnit  ad  Timotbeum 
apostolus  (in  1  Epist.  iii.  15),  ui  7ioris,  quomodo  oporteat,  te  versari 
in  domo  Dei,  etc.  Et  idem  ille  rursus  ad  X^ess. :  Cum  (ait)  accijyeretls 
sermonem  a  noMs,  acce/pistis  non  serinonem  Jiomimim,  sed  sicut  erat 
vere,  sermonem  Dei,  etc.  (1  Thess.  ii.  13).  Xam  ipse  in  Evangelio  dixit 
Dominus:  J)fo7i  vos  estis  loquentes  ilU,  sed  Spiritus  Patris  mei  loqxii- 
tur  in  vohis.  Ergo,  gui  vos  audit,  me  audit ;  qui  autem  vos  sj^ernit, 
me  sjyernit  (Matt.  x.  20 ;  Luc.  x.  16  ;  Job.  xiii.  20). 

4.  Proinde  cum  hodie  hoc  Dei  verbum'per  praedicatores  legitime 
vocatos  annunciatur  in  Ecclesia,  credimus  ipsum  Dei  verbum  annun- 
ciari  et  a  fidelibus  recipi,  neque  aliud  Dei  verbum  vel  fingendum,  vel 
coelitus  esse  exspectandum :  atque  in  i^roeseuti  spectandum  esse  ipsum 
verbum,  quod  annunciatur,  non  annunciantem  ministrum,  qui,  etsi  sit 


238  SYjMBOLA  evangelica. 

mains  et  peccator,  vcrum  tamen  et  bonum  iiianet  nibilouiinus  verbum 
Dei. 

5.  Xeqiic  arbitrainur,  pi-£edicationem  illam  externam  tanqiiam  iii- 
ntilera  ideo  vidcri,  quoniam  pendeat  institutio  verse  religionis  ab  in- 
terna Spiritns  iUnminationc:  propterea,  quod  scriptum  sit:  Non  eru- 
diet  quis  proximum  suum.  Omnes  enim  cognoscent  me  (Jer.  xxxi. 
34),  et:  Nihil  est,  qui  rigat  aut  qui  jplantat,  sed  qui  incrementum 
daf,  Deus  (1  Cor.  iii.  7).  Quamqnam  enim  nemo  veniat  ad  Christum, 
nisi  trahatur  a  Patre  ccelesti  (Job.  vi.  44),  ac  intus  ilhiminetur  per 
Spiritnm,  scimns  tamen,  Deum  omnino  velle  prsedicari  verbum  Dei, 
etiam  foris.  Equidem  potuisset  per  Spiritum  Sanctum,  ant  per  mini- 
sterinm  angeli  absque  ministerio  S.  Petri  institnisse  Cornelinm  in  Actis 
Deus,  ceterum  rejicit  bunc  nibilominus  ad  Petrum,  de  quo  angeUis 
loquens :  Hie,  inquit,  dicet  tihi,  quid  ojporteat  te  facere  (Act.  x.  6). 

C.  Qui  enim  intns  illuminat,  donato  bominibus  Spiritu  Sancto, 
idem  ille  prascipiens  dixit  ad  discipulos  suos :  Ite  in  niundum  uni- 
vcrsu7n,  et  prcBdicate  evangelium  omni  creaturcB  (Marc.  xvi.  15). 
Unde  Paulus  Lydice  apud  Pbilippos  purpurarise  prsedicavit  verbum 
exterins,  interius  autem  aj^eruit  mulieri  cor  Dominus  (Act.  xvi.  14) : 
Idemque  Paulus  collocata  gradatione  eleganti  (ad  Rom.  x.  13-17), 
tandem  infert:  Ergo  fides  ex  auditu  est;  aud'itus  autem  j^^t^  '^^r- 
hnm  Dei. 

7.  Agnoscimus  interim,  Deum  illuminare  posse  bomines  etiam  sine 
cxterno  ministerio,  quos  et  quando  velit,  id  quod  ejus  potentiffi  est. 
Xos  autem  loquimur  de  usitata  ratione  instituendi  bomines,  et  pra3- 
cepto  et  exeraplo  tradita  nobis  a  Deo. 

8.  Execramur  igitur  omnes  ba^reses  Artemonis,  Manicbseorum,  Ya- 
Icntinianiorum,  Cerdonis  et  Marcionitarum,  qui  negarunt  Scripturas 
a  Spiritu  Sancto  profcctas :  vel  quasdam  illarum  non  receperuut,  vel 
interpolarunt  et  corruperunt. 

9.  Interim  nibil  dissimulamus,  quosdam  Yeteris  Testamenti  libros 
a  vcteribus  nuncupatos  esse  apocryphos,  ab  aliis  ecclesiasticos,  utpote 
tpios  in  ecclesiis  legi  voluerunt  quidem,  non  tamen  proferri  ad  aucto- 
ritatem  ex  bis  iidei  confirmandam.  Sicuti  et  Augustinus  in  lib.  de  civi- 
tate  Dei  (xviii.  38)  commcmorat,  in  libris  Regum  adduci  Proplictarum 
quorundam  nomina  et  libros,  sed  addit,  bos  non  esse  in  canone,  ac 
sufficere  ad  pietatem  eos  libros,  quos  babemus. 


THE  SECOND  HELVETIC  CONFESSION.  239 

CAP.  II. 

De  Intekpeetandis  Sceipturis  Sanctis,  et  de  Pateibus,  Conciliis,  et 

Teaditionibus. 

1.  Scripturas  Sanctas,  dixit  Apostolus  Petrns,  no7i  esse  interjpreta- 
tionis  privatcB  (2  Pet.  i.  20).  Proinde  noii  probamns  interpretationes 
qiiaslibet ;  nnde  nee  pro  vera  aut  genuiiia  Scripturarum  interpretatione 
agnoseimus  eum,  quern  vocaiit  sensum  Pomanse  ecclesia3,  qnem  scili- 
cet simpliciter  EomaiicB  ecclesiae  defensores  omnibus  obtrudere  conten- 
dunt  recipiendum :  sed  illam  duutaxat  Scripturarum  interpretationem 
pro  ortliodoxa  et  genuina  agnoseimus,  qua?  ex  ipsis  est  petita  Scripturis 
(ex  ingenio  utique  ejus  linguae,  in  qua  sunt  scriptse,  secundum  circum- 
stantias  item  expensa^,  et  pro  ratione  locorum  vel  similium  vol  dissimi- 
lium,  plurium'  quoque  et  clariornm  expositie),  cum  regula  fidei  et  cari- 
tatis  cougruit,  et  ad  gloriam  Dei  liominumque  salutem  eximie  facit. 

2.  Proinde  non  aspernamur  sanctorum  Patrum  Gra^corura  Latino- 
rumque  interpretationes,  neque  reprobamus  eorundem  disputationes 
ac  tractationes  rerum  sacrarnm  cum  Scripturis  consentientes :  a  qui- 
bus  tamen  recedinms  modeste,  quando  alieua  a  Scripturis  aut  his  con- 
traria  adferre  deprelienduntur.  Nee  putamus,  illis  ullam  a  nobis  bac 
re  injuriani  irrogari,  cum  omnes  uno  ore  nolint  sua  scripta  [equari  cano- 
nicis,  sed  probare  jubeant,  quatenus  vel  consentiant  cum  illis,  vel  dissen- 
tiaut,  jubeantque  consentieutia  recipere,  recedere  vero  a  dissentientibus. 

3.  Eodem  in  ordine  collocantur  etiam  conciliorum  definitiones  vel 
canones. 

4.  Quapropter  non  patimur,  nos  in  contro\ersiis  religionis  vel  fidei 
cansis  urgeri  nudis  Patrum  sententiis  aut  conciliorum  determinationi- 
bus,  multo  minus  receptis  consuetudinibus,  aut  etiam  multitudine  idem 
sentientium,  aut  longi  temporis  praiscriptione.  Ergo  non  alium  susti- 
nemus  in  causa  fidei  judicem,  quam  ipsum  Deum,  per  Scripturas  Sanc- 
tas prouunciantem,  quid  verum  sit,  quid  falsum,  quid  sequendum  sit, 
quidve  f  ngiendum,  Ita  judiciis  nonnisi  spiritualium  hominum,  ex  verbo 
Dei  petitis,  acquiescimus.  Jeremias  certe  cteterique  prophette  sacer- 
dotum  concilia,  contra  legem  Dei  instituta,  damnarunt  graviter,  ac 
monuerunt  diligenter,  ne    audiamus   Patres,  aut    insistamus   vias   il- 

'  Kindler  and  Niemeyer  read  plurimum. 


240  SYMBOL  A  EVANGELICA. 

lonim,  (jui,  in  suis  ambiilantes  adinventionibus,  a  lege  Dei  deflexe- 
runt. 

5.  Pariter  rcpudiamiis  traditiones  humauas,  qucs,  tametsi  insignian- 
tur  speciusis  titulis,  quasi  divinne  apostolica^que  sint,  viva  voce  Aposto- 
lorum  et  ceu  per  maniis  viroriim  Apostoliconim  succedentibus  Epis- 
copis,  ecclesiffi  tradit^e ;  compositse  taiiien  cuin  Scripturis,  ab  his  dis- 
crepant-, discrepantiaqiie  ilia  sua  ostendunt,  se  minime  esse  Apostoli- 
cas.  Sicut  eiiim  Apostoli  inter  se  diversa  non  docuerunt,  ita  et  Apos- 
tolici  non  contraria  Apostolis  edidernnt.  Quinimo  impium  esset  adse- 
vei-are,  Apostolos  viva  voce  contraria  scriptis  suis  tradidisse, 

G.  Paulus  disserte  dicit :  Eadem  se  in  omnibus  ecclesiis  docuisse 
(1  Cor.  iv.  17) ;  et  iterum  no7i  cdia,  iuquit,  scribimus  vobis,  quam  quce 
legitis  aut  etiam  agnoscitis  (2  Cor.  i.  13).  Alibi  rnrsus  testatur :  Se 
et  disdjndos  siios  (i.  e.,  viros  Apostolicos),  eadem  amhulare  via  et 
eodem  sjyiritu  ixiritev  facer e  omnia  (2  Cor.  xii.  IS).  Ilabuerunt  quon- 
dam et  Judan  suas  traditiones  seniorum,  sed  refntatoe  sunt  graviter  a 
Domino,  ostendente,  quod  earum  observatio  legi  Dei  officiat,  et  his 
Deus  frustra  colatur  (Matt.  xv.  8,  9 ;  Marc.  vii.  6,  7). 

CAP.  III. 
De  Deo,  Unitate  ejus  et  Trinitate.     [Conf.  Aug.,  Akt.  I.] 

1.  Dcum  credimus  et  docemus  nnum  esse  essentia  vel  natura,  per  se 
subsistentem,  sibi  ad  omnia  sufQcientem,  invisibilem,  incorporeum,  im- 
mensum,  a^ternum,  creatorem  rerum  omnium,  turn  visibilium  tum 
invisibilium,  summum  bonum,  vivum,  et  omnia  vivilicantem  et  con- 
servantem,  omnipotentem  et  summe  sapientem,  clementem,  sive  mi- 
sericordem,  justum  atque  veracem. 

2.  riuralitatem  vcro  Deorum  abominamur,  quod  diserte  scriptum 
sit,  Dominus  Deus  tuus  unus  est  (Deut.  vi.  4).  Ego  sum  Domimis 
Deus  ttnts,  non  sint  tibi  dii  alieni  ante  faciem  meam  (Exod.  xx.  2,  3). 
Ego  Dominus  et  nullus  idtra,  xwocter  me  non  est  Deus.  An  non  ego 
Dominus  et  non  est  alius  j^rceter  me  solum  f  Deus  Justus  et  salvans, 
mdlus  praiterme  (Isa.  xl  v.  5).  Ego  JeJwvah,  Jehovah  Deus,  misericors, 
clemens  et  longanimis,  immensa'.  bonitatis  et  veritatis  (Exod.  xxxiv.  G). 

3.  Eundem  niliilominus  Deum  immensum,  mium  et  indivisum,  cre- 
dimus ct  docemus  personis  inseperabiliter  et  inconfuse  esse  distinctum, 


THE  SECOND  HELVETIC  CONFESSION.  241 

Patrem,  Filiura,  et  Spirltiim  Sanctum,  ita  lit  Pater  ab  [eterno  Filium 
geiieravit,  Filius  gcneratione  ineffabili  geiiitus  sit,  Spiritiis  Sauctus 
vero  pi'ocedat  ab  utroque,  idque  ab  a3terno,  cum  utroque  adorandus : 
ita  ut  sint  tres  non  quidem  Dii  sed  tres  Personaj  consubstantiales,  co- 
oeternre  et  cosequales,  distinctte  quoad  hypostases,  ct  ordine  alia  aliam 
pra3cedeiis,  nulla  tameii  in^equalitate.  Nam  quoad  naturam  vel  esseu- 
tiam  ita  sunt  conjunctie,  ut  sint  uniis  Deus,  essentiaque  divina  com- 
munis sit  Patri,  Filio,  et  Spiritui  Sancto. 

4.  Distinctionem  enim  personarum  manifestam  tradidit  nobis  Scrip- 
tura,  angelo  ad  divam  virginem  inter  alia  dicente:  Spiritus  Sanctus 
sajjerveniet  in  te  et  virtus  Altissimi  obumhrahit  tihi,  et  quod  nascetur 
sanctum^  vocaMtur  Films  Dei  (Luc.  i.  35).  Sed  et  in  baptismo  Cliristi 
auditur  vox  ccelitus  delata  super  Christo  dicens :  Jlic  est  Filius  mens 
dilectus  (Matt.  iii.  16, 17  ;  Job.  i.  32).  Adparel)at  et  Spiritus  Sanctus 
in  specie  columbie.  Cumque  ipse  juberet  baptizare  Dominus,  jussit 
baptizare  in  nomine  Patris,  et  Filii,  et  Sjnritus  Sancti  (Matt,  xxviii. 
19).  Item  alibi  in  Evangelio  dixit :  Sjnritum  Sanctum  inittet  Pater 
nomine  m,eo  (Job,  xiv.  26).  Idem  iterum :  Cum,  inquit,  venerit  Para- 
detus,  quem  ego  mittam  vohis  a  Patre,  Spiritus  veritatis,  qui  a  Patre 
procedit,  ille  testimonium  2>crhibel)it  de  ine,  etc.  (Job.  xv.  26).  Brevi- 
ter  recipimus  Symbolum  Apostolorum,  quod  verara  nobis  fidem  tradit. 

5.  Damnamus  ergo  Judasos  ct  Maliumetistas,  omnesque  sacrosanctam 
et  adorandam  banc  trinitatera  blaspbemantes.  Damnamus  item  omnes 
lia?reses  atque  bcereticos,  docentes,  Filiura  et  Spiritum  Sanctum  nuncii- 
patione  esse  Deum  ;  item  creatum  ac  serviens  aut  alteri  officiale  esse  in 
triuitate,  esse  in  ea  denique  inaequale,  majus  aut  minus,  corporeum  aut 
corporaliter  efligiatum,  moribus  vel  voluntate  diversum,  aut  confusum 
vel  solitarium,  quasi  Filius  et  Spiritus  Sanctus  affectiones  et  proprietates 
sint  imius  Dei  Patris,  ut  Monarcbici  seiiserunt,  Noetiani,  Praxeas,  Patri- 
passiani,  Sabellius,  Samosatenus,  Aetius,  Macedonius,  Antbropomor- 
pbitiie,  Arius,  et  similes. 

CAP.  IV. 

De  Idolis  vel  Imaginibus  Dei,  Chkisti  et  Divohum. 

1.  Quoniam  vero  Deus  Spiritus  est  invisibilis  et  immensa  essentia, 
non  potest  sane  ulla  arte  aut  imagine  exprimi,  imde  non  veremur,  cum 
Scriptura  simulacra  Dei  mera  iiuncuj)are  mendacia. 


2J:2  SYMBOLA  EVANGELICA. 

2.  Rejicimus  itaquc  noii  modo  gentium  idola,  sed  et  Cliristiaiiormu 
simulacra.  Tametsi  enim  Christus  humanam  assumserit  uaturain,  nun 
ideo  tamen  assumsit,  ut  typum  prieferret  statuariis  atque  pictoribus. 
Xcrjavlt  se  venisse  ad  solvendum  legem  et  jyrojjhetas  (Matt.  v.  17);  at 
lege  et  jprojpheiis  2)rohibitai  -nint  imagines  (Deut.  vi.  23;  Isa.  xl.  18). 
Negavit,  corpoialem  suani  ecclesite  profuturam  praBseutiam ;  Spiritu 
suo  se  nobis  perpetuo  adfutiiruni  promisit  (Job.  xvi.  7;  2  Cor.  v.  5). 

3.  Quis  ergo  crederet,  umbrani  ^■el  simulacrum  corporis  aliquam  con- 
ferre  piis  utilitatem?  Cumque  maneat  in  nobis  jper  Spiritum  suum, 
siwius  utique  temjola  Dei  (1  Cor.  iii.  16).  Quid  autem  convejiit  temjplo 
Dei  cum  simulacrisf  (2  Cor.  vi.  16).  Et  quando  beati  spiritus  ac  divi 
coelites,  dum  hie  viverent,  omnem  cultum  sui  averterunt  et  statuas 
oppugnarunt  (Act.  xiv.  15 ;  Apoc.  xiv.  7 ;  xxii.  8,  9),  cui  verisimile 
videatur,  divis  coelitibus  et  angelis  suas  placere  imagines,  ad  quas 
genua  fiectunt  homines,  detegunt  capita,  aliisque  prosequuntur  hono- 
ribus  ? 

4.  Ut  vero  instituantur  homines  in  religionc,  admoneanturque  re- 
rum  divinarum  et  salutis  QWiQ,  prcedicare  jussit  evangeliurn  Dominus 
(Marc.  xvi.  15),  non  pingere  et  pictura  laicos  erudire :  sacramenta  quo- 
que  instituit,  nullibi  statuas  constituit. 

5.  Sed  et  passim,  quoquo  vertamus  oculos,  occurrunt  res  creatue  a 
Deo  viva^  et  vera?  in  oculos  nostros,  quae,  si  observentur,  ut  par  est, 
longe  evidentius  movent  adspectantem,  quam  omnes  omnium  homi- 
num  imagines  vel  pictura?  vana?,  immobiles,  marcidai  atque  mortuas. 
De  quibus  vere  dixit  Propheta :  Ocidos  hahent  et  non  vident,  etc.  (Psa. 
cxv.  5,  6,  7). 

6.  Idcirco  adprobamus  Lactantii,  veteris  scriptoris,  scntentiam,  di- 
centis :  '  Non  est  dubium,  quin  religio  nulla  sit,  ubicunque  simulacrum 
est.'  Pecte  item  fecisse  adserimus  beatum  episcopum  Epiphanium, 
qui  in  foribus  ecclesiae  inveniens  velum,  habens  depictam  imagincm 
quasi  Cln-isti  vel  sancti  cujuspiam,  scidit  atque  sustulit :  quod  contra 
auctoritatem  Scripturarum  vidisset,  in  Ecclesia  Christi  hominis  pendere 
imagincm.  Ideoque  praecipiebat,  ne  deinceps  in  Ecclesia  Christi  ejus- 
modi  vela,  qufe  contra  religionem  nostram  veniunt,  adpenderentur, 
sed  tolleretur  potius  ilia  scrupulositas,  qua  indigna  sit  Ecclesia  Christi 
et  populis  fidelibus.  Praterea  adprobamus  banc  S.  Augustini  de  vera 
religione  sententiam:  'Non  sit  nobis  religio  humanornm  operum  cul- 


THE  SECOND  HELVETIC  CONFESSION.  243 

tus.    Meliores  enini  sunt  ipsi  artifices,  qui  talia  fabricantur,  quos  tamon 
colere  noii  debemus'  (Epist.  55). 


CAP.  V. 

De  Adokatione,  Cultu  et  Invocatione  Dei  pee  Unicdm  Mediatoeem 
Jesum  Cheistum.     [Conf.  Aug.,  Aet.  XXI.] 

1.  Deum  verum  docemus  solum'  adorare  et  colere.  Ilunc  honorem 
comraunicamus  nemini,  juxta  mandatum  Domini:  Dominuin  Deum 
tuuiii  adorabis^  et  ilium  solum  coles,  vel,  et  liuic  uni  servies  (Matt.  iv'. 
10).  Certe  omnes  Proplietse  gravissime  invecti  sunt  contra  populum 
Israelis,  quandocunqiie  deos  alienos,  non  unum  solum  Deum  verum 
adorarunt  et  coluerunt. 

2.  Adorandum  autem  colendumque  docemus  Deum,  sicuti  ipse  nos 
colere  docuit,  in  spiritu  videlicet  et  veritate  (Job.  iv.  29),  non  cum 
ulla  superstitione,  sed  cum  sinceritate,  secundum  verbum  ejus,  ne  ali- 
quando  ad  nos  etiam  dicat:  Qids  requisivit  hcEC  ex  manibus  ves- 
tris  ?  (Isa.  Ixvi,  3 ;  Jer.  ^-i.  20.)  Nam  et  Paulus :  Deus  non  colitxir, 
ait,  humanis  manibus,  tanquam,  qui  i/pse  aliquo  indigeat  (Act. 
xvii.  25). 

3.  Eundem  solum  invocamus  in  omnibus  discriminibus  et  casibus 
vitse  nostrre,  idque  per  interventum  unici  mediatoris  et  intercessoris 
nostri  Jesu  Christi.  Diserte  enim  prseceptum  est  nobis :  Invoca  me 
in  die  tribidationis,  et  eruam  te,  et  glorificcibis  me  (Psa.  1. 15).  Sed 
et  liberalissime  nobis  promissum  est  a  Domino  diccnte :  Qiddquid 
petieritis  a  Patre  ineo,  dabit  vobis  (Job.  xvi.  23) ;  item :  Venite  ad 
me,  quotquot  laboratis  et  onerati  estis,  et  ego  reficiam  vos  (Matt.  xi. 
28).  Et  cum  scriptum  sit:  Quomodo  invocabunt  eum,in  qiiem  non 
credlderunt  ?  (liom.  x.  14.)  Nos  vero  cum  in  solum  Deum  credamus, 
solum  certe  invocamus,  et  quidem  per  Cliristum.  Unus  enim  Dens, 
ait  Apostolus,  et  unus  mediator  Dei  et  hominum  Jesus  Christus  (1  Tim. 
ii.  5),  item,  Si  quis  ][)eccaverit,  advocatum  habemus  apud  Patrein  Je- 
sum Christum  justum  (1  Job.  ii.  1). 

4.  Proinde  sanctos  coalites  sive  divos  nee  adoramus,  neque  colinuis, 
nee  invocamus,  neque  illos  coram  Patre  pro  intercessoribus  aut  media- 
toribus  nostris  agnoscimus,  Sufficit  enim  nobis  Deus  et  Mediator 
Cbristus,  neque  bonorem  soli  Deo  et  Filio  ejus  debitum  aliis  comnni- 


244  SYMBOLA  EVANGELICA. 

iiicamus;  quod  ille  diserte  dixerit:  Gloriam  meam  alteri  7ion  dabo 
(Isa.  xlii.  S),  et  quod  Petrus  dixit:  J^on  aliud  hominihus  nomen  da- 
tum est,  in  quo  oporteat  scdvos  fieri,  nisi  nomen  Christi  {Kci.  iv.  12). 
In  quo  sane,  qui  per  fidein  adquiescunt,  non  quceruiit  extra  Christum 
qiiidquam. 

5.  Interiiu  divos  uec  contemiiimus,  nee  vulgariter  de  eis  sentimus. 
Agnoscimus  enim,  eos  esse  viva  Christi  membra,  amicos  Dei,  qui  car- 
nem  et  mundum  gloriose  vicerunt.  Diligimus  ergo  illos  ut  fratres,  et 
lionorannis  etiam,  non  tamen  cnltu  aliquo,  sed  lionoi'abili  de  iis  existi- 
matione,  denique  laudibus  justis.  Imitamur  item  eos.  Xam  imitatores 
fidei  virtutumque  ipsorura,  consortes  item  a^terna^  salutis  esse,  illis  ceter- 
nura  apud  Deum  cohabitare  et  cum  eis  in  Christo  exsultare,  desideriis 
votisque  ardentissimis  exoptamus.  Atque  hac  in  parte  adprobamus 
illara  S.  Augustini  de  vera  religione  sententiam :  '  Xon  sit  nobis  re- 
ligio  cultus  hominum  mortuorum.  Quia  si  pie  vixerint,  non  sic  lia- 
bentur,  ut  tales  quferant  honores,  sed  iUum  a  nobis  coli  vohmt,  quo 
inuminante,  la?tantur,  meriti  sui  nos  esse  conservos.  Ilonorandi  ergo 
sunt  propter  imitationem,  non  adorandi  propter  religionem,'  etc. 

6.  Multo  vero  minus  credimus,  reliquias  divorum  adorandas  esse  aut 
colendas.  Veteres  isti  sancti  satis  honorasse  videbantur  mortuos  snos, 
si  honeste  mandassent  terrse  reliquias,  postquam  astra  petiisset  spiri- 
tus:  ac  onniium  nobilissimas  reliquias  majorum  asstimabant  esse  vir- 
tutes,  doctrinam  et  fidem :  quas  ut  commendabant  cum  laude  mortu- 
orum, ita  eas  exprimere  adnitebantur,  dum  vivebant  in  terris. 

7.  Illi  ipsi  veteres  non  jurarunt,  nisi  per  nomen  solius  Dei  Jehovah, 
sicuti  lege  divina  est  praeceptum :  qua  sicut  vetitum  est  jurare  _2:><?y 
nomina  alienorum  deorum  (Exod.  xxiii.13 ;  Deut.  x.  20),  sic  nos  jura- 
menta  per  divos  requisita  non  praestamus.  Rejicimus  ergo  in  his  om- 
nibus doctrinam  divis  coelitibus  plus  nimium  tribuentem. 

CAP.  VI. 

De  Pkovidentia  Dei. 

1.  Dei  hujiis  sapientis,  seterni  et  omnipotentis  providentia  credimus 
cuncta  in  coelo  et  in  terra  et  in  creaturis  omnibus  conservari  et  guber- 
nari.  David  enim  testificatur  et  ait:  ExcelsxLS  sxqyer  omnes  gentes 
Dominus,  et  super  ccelos  gloria  ejus.     Quis  sicut  Dominus  Deus 


THE  SECOND  HELVETIC  CONFESSION.  245 

noster,  qui  in  altis  habitat,  et  se  demittit,  ut  insjnclat,  quae  sunt  in 
C(vlo  et  in  terra  ?  (Psa.  cxiii,  5,  6).  Idem  rursus :  Omnes  vias  ineas 
l^rccvidisti,  quia  non  est  verhum  in  lingua  mea,  quod  non  imiversum 
noveris,  Domine  (Psa,  cxxxix.  3,  4),  Testificatur  et  Paulns,  et  ait: 
Per  ijysum  vivimus,  movemur  et  sumus  (Act.  xvii.  28).  Et :  Ex  iUo 
et  jjer  ilium  et  in  ilium  omnia  (Rom.  xi.  36). 

2.  Yerissime  ergo  et  secundum  Scripturam  pronunciavit  Augustinus 
(ill  libro  De  agone  Christi,  cap.  viii.) :  '■  Dominus  dixit,  nonne  duo  pas- 
seres  asse  veniunt,  et  iinus  eorum  non  cadit  in  terrain  sine  volun- 
tate  Patris  vestri  f  (Matt.  x.  29).  Ita  vero  loqueiis  ostendere  voluit, 
qnidquid  vilissimum  homines  putant,  omnipotentia  Domini  gubeniari. 
Sic  enim  et  volatilia  cceli  ah  eo  pasci,  et  lllia  agriab  eo  vestiri,  Veritas 
loquitur,  qua  capillos  etiam  nostros  numeratos  esse  dicit,  etc.  (Matt. 
vi.  26-29).' 

3.  Damnamus  ergo  Epicureos,  providentiam  Dei  abnegantes,  om- 
nesque  illos,  qui  blaspheme  dicunt,  Deum  versari  circa  cardines  cceli, 
et  lies  atque  nostra  nee  videre  nee  curare.  Damnavit  hos  etiam  David, 
proplieta  regius,  qui  dixit:  Quousque  Domine!  quousque  im-pii  ex- 
sultabunt  f  Dicunt :  Dominus  Qion  videt,  neque  intelligit  Deus  Jacob. 
Intelligite  stujyidi  in  jpoj[>ulo  et  stulti  !  quando  demum  sa/pietisf  Is, 
qui  ccurem  condidit,  an  non  audiretf  et  qui  oculum  finxit,  quomodo 
non  videretf    (Psa.  xciv.  7-9). 

4.  Interim  vero  media,  per  quas  operatur  divina  providentia,  non 
aspernamur,  ut  inutilia,  sed  his  hactenus  nos  accomodandos  esse  doce- 
nius,  quatenus  in  verbo  Dei  nobis  commendantur.  Unde  illorum  voces 
temerarias  improbamus,  qui  dicunt :  si  providentia  Dei  omnia  gerun- 
tur,  innutiles  certe  sunt  conatus  nostri  et  studia  nostra :  satis  f  uerit,  si 
omnia  divince  permittanms  providentise  gubernanda,  nee  erit,  quod 
porro  simus  solliciti  de  re  nlla,  aut  quidquam  faciamus.  Tametsi  enim 
Paulus  agnosceret,  se  in  Dei  providentia  navigare,  qui  ipse  dixerat, 
ojyortet  te  et  PoniK  testificari  (Act.  xxiii.  11):  qui  insuper  promiserat 
dixeratque:  Jactura  nidla  erit  ullius  anima,  nee  cadet pilus  de  ca/pite 
vestro  (Act.  xxvii.  22,  34) ;  niliilominus  meditantibus  fugam  nautis, 
dicit  idem  ille  Paulus  centurioni  et  militibus :  Nisi  hi  in  navi  man- 
serint,  vos  servari  non  poteritis  (ver.  31).  Deus  enim,  qui  cuilibet  rei 
suum  destinavit  finem,  is  et  principium  et  media,  per  qua^  ad  finem 
usque  pervenitur,  ordinavit.     Ethnici  fortunai  res  attribuunt  coecce,  vel 


246  SYMBOLA  EVANGELICA. 

incerto  casni.  S.  Jacobus  non  vnlt,  ut  dicamiis,  liodie  et  eras  in  illam 
tirhem  jprqficiscemur  et  negotidbhnur,  sed  addit :  Pro  eo,  quod  dicere 
dehucritis,  si  Dominus  volxierit  et  vixerhnuSjhoc  vel  ilhid  faciemus 
(Jac.  iv.  13, 15) ;  et  Angustinus :  '  Omnia  quse  vanis  videntur  in  rerum 
natura  temero  fieri,  con  faciunt,  nisi  verbum  ejus'  (Enarrat.  in  Psa. 
cxhiii.).  Ita  videbatur  forte  fortuna  fieri,  qnod  Saul  qiigerens  Patris 
asinas,  incidit  in  prophetam  Samuelem,  sed  antea  dixerat  Dominus 
ad  proplietam :  Oras  tnittam  ad  te  virum  de  tribu  Beiijamin  (1  Sam. 
ix.  16). 

CAP.  VII. 
De  Creations  Kerum  Omnium,  de  Angelis,  Diabolo,  et  IIomine. 

1.  Deus  hie  bonus  et  omnipotens  creavit  omnia,  cum  visibilia,  tum 
invisibilia,  per  Verbum  suum  coseternum,  eaderaque  quoque  conservat 
per  Spiritum  suum  coseternum,  testificante  Davide  atque  dicente: 
Verho  Dei  codifacti  sunt,  et  in  S^iritu  oris  ejus  omnis  virtus  eorum 
(Psa.  xxxiii.  6).  Omnia  auteni,  qum  condidit  J^eus,  erant,  ut  Scrip- 
tura  ait,  valde  hona  (Gen.  i.  31),  et  ad  utiliffatem  usumque  liominis 
condita. 

2.  Cuncta  vero  ilia  dicimus  ab  uno  profecta  esse  principio.  Dam- 
namus  ergo  Manichreos  et  Marcionitas,  qui  impie  fingebant  duas  sub- 
stantias atque  naturas  boni  et  mali,  duo  item  principia,  et  dnos  sibi 
adversos  Deos,  bonum  et  malum. 

3.  Inter  onmes  creaturas  pra^stant  angeli  atque  homines.  De  angelis 
pronunciat  Scriptura  divina :  Qui  creat  angelos  suos  spirittcs,  et  mi- 
nistros  suos  flammavi  ignis  (Psa.  civ.  4);  item:  Nonne  omnes  sunt 
administratorii  sjnritus,  qui  in  ministeriiim  emittuntur,  ^woj^ter 
eo8,  qui  hcvredes  sunt  salutis?  (Heb.  i.  14). 

Dominus  vero  Jesus  ipse  testificatur  de  diabolo :  lUe,  inquit,  Jiomi- 
cida  erat  ah  initio,  et  in  veritate  no7i  stetit,  quia  non  est  Veritas  in 
60 ;  cum  loquitur  viendacium,  ex  j^rojpriis  loquitur,  quia  7nendax  est, 
atque  ejus  rei x>cder  (Job.  viii.  44). 

4.  Docemus  ergo,  angelos  alios  quidem  perstitissc  in  obedientia,  ac 
ad  fidele  Dei*  et  hominum  ministerium  esse  deputatos :  alios  vero  sua 
sponte  lapsos,  et  in  exitium  esse  prcecipitatos,  factosque  esse  omnis 
boni  fideliumque  hostes,  etc. 

5.  Jam  vero  do  homine  dicit  Scriptura,  quod  ab  initio  couditus  sit 


THE  SECOND  HELVETIC  CONFESSION.  247 

bonus,  ad  iinaginem  et  similitndinem  Dei ;  quod  Deus  collocaverit 
eum  in  paradisum,  subjeceritque  ei  omnia  (Gen.  i.  27,  28 ;  ii.  8;  v.  1). 
Id,  quod  David  niagnifice  celebrat  in  Psa.  viii.  Addidit  ei  insuper 
conjugeni  ac  benedixit  eis  (ii.  22  sqq.). 

G.  Dicimus  auteni,  constare  liominera  dnabus  ac  diversis  quidem 
substantiis,  in  una  persona,  anima  immortali,  utpote  qua?  separata  a 
corpore,  nee  dormit,  nee  interit,  et  corpore  niortali,  quod  tamen  in 
ultimo  judicio  a  mortuis  resuscitabitur,  ut  totus  homo  indc,  A'el  in  vita, 
vel  in  morte,  astern  uni  man  eat. 

7.  Damnamus  omnes,  qui  irrident  aut  subtilibus  disputationibus  in 
dubium  vocant  immortalitatem  animarum,  aut  animam  dicunt  dormire, 
aut  partem  esse  Dei.  Breviter,  damnamus  omnes  omnium  opiniones, 
quotquot  diversa  sentiunt  de  creatione,  de  angelis,  et  diiemombus,  et 
homine,  ab  iis,  qu[e  nobis  tradita  sunt  per  Scripturas  Sanctas,  in  Apos- 
tolica  Cln-isti  Ecelesia. 


CAP.  VIII. 

De  Lapstj  Hominis,  et  Peccato  [Conf.  Aug.  2,  Aet.  XIX.],  et  Catjsa 

Peccati. 

1.  Fuit  homo  ab  initio  a  Deo  conditus  ad  imaginem  Dei,  in  justitia 
et  sanctitate  veritatis,  bonus  et  rectus.  Sed  instinctu  serpentis,  et  sua 
culpa  a  bonitate  et  rectitndine  deficiens,  peccato,  morti,  variisque  ca- 
lamitatibns  factus  est  obnoxius.  Et  qualis  factus  est  a  lapsu,  tales 
sunt  omnes,  qui  ex  ipso  prognati  sunt,  peccato,  inquam,  morti,  variisque 
obnoxii  calaraitatibus. 

2.  Peccatnm  autem  intelligimus  esse  nativam  illam  hominis  cor- 
ruptionem,  ex  primis  illis  nostris  parentibus,  in  nos  omnes  derivatam 
vel  propagatani,  qua  concupiscentiis  pravis  inmersi,  et  a  bono  aversi, 
ad  omne  vero  malum  propensi,  pleni  omni  nequitia,  diffidentia,  con- 
temtu  et  odio  Dei,  nihil  boni  ex  nobis  ipsis  facere,  imo  ne  cogitare 
quidem  possumus. 

3.  Quinimo  accedentibus  jam  etiam  annis,  cogitationibus,  dictis  et 
factis  pravis  contra  legem  Dei  admissis,  corruptos  fructus,  mala  ar- 
bore  dignos,  proferimus  (Matt.  xii.  33)  :  quo  nomine,  merito  nostro,  ir^ 
Dei  obnoxii,  poenis  subjicimur  justis;  adeoque  a  Deo  abjecti  essemus 
onniGs,  nisi  reduxisset  nos  Christiis  liberator. 

YoL.  III.— R 


24S  SYMBOLA  EVANGELICA. 

4.  Per  mortem  itcaqne  intelHgimus  non  tantum  corpoream  mortem, 
quae  omnibus  nobis  scmcl,  propter  peecata,  est  obeunda,  sed  etiam  sup- 
plicia  sempiterna,  peccatis  et  corruptioni  nostras  debita.  Nam  Apos- 
tolus: Eramus  mortui,  inquit,  delictis  ac  j)eccatis,  et  eramus  naturd 
filii  ine,  sicut  et  ceteri.  Sed  Deus,  qui  dives  est  misericordia,  cum. 
essemus  viortui  jper  delicta,  convivi/ficavit  nos  una  cum  Christo  (Eph. 
ii.  1,  3,  4,  5).  Item :  Sicut  per  unum  hominem  jtcccatum  in  mimdum 
iniroiit,  ac  jper  peccatum  iiiors,  et  ita  in  omnes  homines  mors  transiit, 
in  quo  omnes  peccarunt  (Rom.  v.  12). 

5.  Agnoscimus  ergo,  in  omnibus  hominibus  esse  originale  peccatum ; 
agnoscimus,  omnia  alia  peecata,  quae  ex  hoc  oriuntur,  et  dici,  et  vere 
esse  peecata,  qualicunque  nomine  nuncupentur,  sive  mortalia,  sive  veni- 
alia,  sive  illud  quoque,  quod  yocoXvlV  peccatum  in  Spiritum  Sanctum, 
quod  nunquam  remittitur  (Marc.  iii.  29  ;  1  Job.  v.  16). 

6.  Fatemur  etiam,  peecata  non  esse  aequalia,  licet  ex  eodem  corrup- 
tiouis  et  incredulitatis  fonte  exoriantur,  sed  alia  aliis  esse  gravida. 
Sicut  Dominus  dixit:  Sodomce  tolerahilius  futurum,  quam  urhi  reji- 
cienti  verhum  evangelii  (Matt.  x.  14, 15  ;  xi.  24 ;  1  Job.  \.  16. 17). 

7.  Damnamus  ergo  omnes,  qui  bis  contraria  docuerunt,  imprimis 
vero  Pelagium  et  omnes  Pelagianos,  nna  cum  Jovinianistis,  peecata 
cum  Stoicis  paria  facientibus.  Sentimus  per  omnia  in  hac  causa  cum 
S.  Augustino,  qui  sua  ex  Scripturis  Sanctis  protulit  atque  defendit. 

8.  Damnamus  praeterea  Florinum  et  Blastum,  contra  quos  et  Iren^eus 
scripsit,  et  omnes,  qui  Deum  faciunt  auctorem  peccati.  Cum  diserto 
scriptum  sit :  Tu  non  es  Deus,  qui  velit  iniquitatem..  Odisti  omnes, 
qui  operantur  iniquitatem, perdes  omnes,  qui  loquuntur  mcndacnan 
(Psa.  V.  5-7).  Et  iterum:  Cum  loquitur  diabolus  mendacium,  ex 
propriis  loquitur,  quia  mendax  est,  et  pater  ejus  rei  (Job.  viii.  44). 
Sed  et  in  nobis  ipsis  satis  est  vitii  corruptionisque,  ut  nihil  necesse  sit, 
Denm  infundere  nobis  no^■am  aut  auctiorem  pravitatem. 

U.  Proinde  quando  dicitur  in  Scripturis  Deus  indurare,  excojcare,  et 
tradere  in  reproljum  sensum,  intelligendum  id  est,  quod  justo  judicio 
Deus  id  faciat,  tanquam  judex  et  ultor  Justus.  Denique  quotiescunque 
Deus  aliquid  inali  in  Scriptura  facere  dicitur  atque  videtur,  non  ideo 
dicitur,  quod  homo  malum  non  faciat,  sed  quod  Deus  fieri  sinat  et  non 
prohibeat,  justo  suo  judicio,  qui  prohibere  potuisset,  si  voluisset;  vel, 
quod  malo  bominum  bene  utatur,  ut  peccatis  fratrnm  Josephi :  vel 


THE  SECOND  HELVETIC  CONFESSION.  249 

quod  ipse  peccata  gubernet,  ne  latins,  quain  par  est,  ernmpant  atque 
grassentur.  S.  Aiignstinns,  in  Encliiridio  sno,  '  Miro  modo,  inqnit,  et 
ineffabili  non  iit  praeter  volnntatem  ejns,  qnod  etiam  fit  contra  volnn- 
tateni  ejns.  Qnia  non  fieret,  si  fieri  non  sineret.  Xec  ntique  nolens 
sinit,  sed  volens.  jS"ec  sineret  bonus  fieri  male,  nisi  omnipotens  etiam 
de  malo  facere  posset  bene.'     II?ec  ille.^ 

10.  Reliquas  quasstiones,  an  Deus  volnerit  labi  Adamnm,  ant  impu- 
lerit  ad  lapsnm,  ant  qnare  lapsnm  non  impediverit,  et  similes  quces- 
tiones  deputamus  inter  cnriosas  (nisi  forte  cum  liaereticornm  ant  alio- 
qui  importnnorum  liominum  improbitas  cogit  ista  etiam  ex  verbo  Dei 
explicare,  sicnt  fecernnt  non  raro  pii  ecclesi^  doctores),  scicntes  Domi- 
num  proliibuisse,  ne  homo  ederet  de  frnctn  proliibito,  et  transgressio- 
nem  pnnivisse ;  sed  et  mala  non  esse,  qnoB  fiunt,  respectn  providentiee 
Dei,  voluntatis  ac  potestatis  Dei,  sed  respectn  Satanse  et  voluntatis 
nostrse,  voluntati  Dei  repugnantis. 

CAP.  IX. 

De  Libero  Arbiteio  Adeoque  Vikibus  IIominis.     [Conf.  Aug.,  Aet. 

XVIII.] 

1.  Docemns  in  hac  causa,  quae  semper  in  Ecclesia  multas  peperit 
conflictationes,  conditionem  vel  statum  hominis  triplicem  esse  conside- 
randum.  Principio  qualis  fuerit  homo  ante  lapsnm,  rectus  nimirum 
et  liber,  qui  et  in  bono  manere  et  ad  malum  potuerit  declinare  ;  declina- 
verit  autem  ad  malum,  implicaveritque  peccato  et  morti,  et  se,  et  onme 
genus  mortalinm,  sicuti  dictum  est  antea. 

2.  Deinde  considerandum  est,  qualis  fuerit  homo  post  lapsnm.  Xon 
snblatns  est  quidem  homini  intellectus,  non  erepta  ei  voluntas,  et  pror- 
sus  in  lapidem  vel  truncum^  est  commutatns ;  ceterum  ilia  ita  sunt  im- 
mutata  et  inminuta  in  homine,  ut  non  possint  amplius,  quod  potuerunt 
ante  lapsnm.  Intellectus  enim  obscuratus  est,  voluntas  vero  ex  libera 
facta  est  voluntas  serva.     ITam  servit  peccato,  non  nolens,  sed  volens. 

3.  Etenim  voluntas  non  noluntas  dicitur.  Ergo  quoad  malum  sive 
peccatnm,  homo  non  coactus  vel  a  Deo  vel  a  diabolo,  sed  sua  sponte. 


*  ZTccc  lUe  are  not  in  the  Zurich  MS. 

=  Expressions  of  Luther  and  Flacius,  afterwards  sanctioned  by  the  Formula  of  Concord, 
Art.  IL 


250  SYMBOLA  EVANGELICA. 

malum  facit;  et  liac  parte  liberrirai  est  arbitrii.  Quod  vero  non  rare 
ceriiimus,  pessima  hominis  facinora  et  cousilia  impediri  a  Deo,  ne 
tincm  suum  consequantur,  non  tollit  liomini  libertatem  in  malo,  sed 
Deus  potentia  sua  praivenit,  quod  homo  alias  libere  iustituit,  sicut  fra- 
tres  Joseplii  .Toseplium  libere  instituunt  tollere;  sed  non  possunt,  quod 
Dei  consilio  aliud  visum  esset. 

4.  Quantum  vero  ad  bonum  et  ad  virtntes,  intellectus  hominis  non 
rccte  judicat  de  divinis  ex  semetipso.  Kequirit  euim  Scriptura  Evan- 
gelica  et  Apostoliea  regenerationem  dbs  quolibet  nostriim,  qui  salvari 
velimus.  Unde  nativitas  prior  ex  Adamo  ad  salutem  nihil  nobis  con- 
fert.  Paulus,  anirnalis  homo,  ait,  non  jpercijnt  ea,  quce  sunt  SjpiTitus 
Dei,  etc.  (1  Cor.  ii.l-i).  Idem:  Negat  alicubl  nos  idoneos  esse,  ex  noMs 
''q^sis  cogitare  cdiquid  honi  (2  Cor.  iii.  5). 

5.  Constat  vero,  mentem  vel  intellectum  ducem  esse  voluntatis,  cum 
autem  coecus  sit  dux,  claret,  quousqne  et  voluntas  pertingat.  Proinde 
milium  est  ad  bonum  homini  arbitrium  liberum,  nondum  renato,  vires 
nullai  ad  perficiendum  bonum.  Dominus  in  Evangelio  dicit:  A')nen, 
amen  dico  vohis,  quod  oninis,  qui  facit  jpeccatum,  servus  est  jpeccati 
( Job.  viii.  34).  Et  Paulus  Apostolns :  Affectus  carnis,  inquit,  inimi- 
c.itia  est  adversus  Deum,  nam  legi  Dei  no7i  sidxlitur,  imo  ne  jpotest 
quidem  (Rom.  viii.  7). 

G.  Porro  terrenarum  rerum  intelligentia  in  lapse  horaine  non  est 
nulla.  Eeliquit  enim  Deus  ex  misericordia  ingenium,  mnltum  tamen 
distans  ab  eo,  quod  inerat  ante  lapsum.  Jubet  Deus  excolere  inge- 
nium, et  addit  dona  simul  et  profectum.  Et  manifestum  est,  quam 
nihil  proficiamus  in  artibus  omnibus  sine  benedictione  Dei.  Scriptura 
certe  omnes  artes  ad  Deum  refert.  ISTam  et  etlmici  retulerunt  artium 
origincs  ad  inventores  Deos. 

7.  Postremo  videndum,  an  regenerati  sint  liberi  arbitrii,  et  quatenus. 
In  regeneratione  intellectus  illuminatur,  per  Spiritum  Sanctum,  ut  et 
mysteria  et  voluntatem  Dei  intelligat.  Et  voluntas  ipsa  non  tantum 
mr.tatur  per  Spiritum,  set  etiam  instruitur  facnltatibus,  nt  sponte  velit 
et  possit  bonum  (Rom.  viii.  5,  6).  Nisi  hoc  dederimus,  negabimus 
Christianam  libertatem,  et  inducemus  legalem  servitutem.  Sed  et 
Propheta  facit  Deum  loquentem:  Daho  legem  mcavi  in  mentes  illo- 
rum,  et  in  cordihus  eorum  inscriham  eas  (Jer.  xxxi.  33).  Dominus 
quoque  dicit  in  Evangelio:  Si  Filius  vos  liberaverit,  vere  liheri  estis 


THE  SECOND  HELVETIC  CONFESSION.  251 

(Job.  viii.  36  ;  Ezek.  xxxvi.  26).  Paiilus  quoque  ad  Philippenses  (i.  24) : 
Vohis,  donatum  est^  inquit,  j^ro  Christo,  non  solum,  ut  iii  euin  cre- 
datis,  sed  etiam  %d  jpro  illo  ]patiamini.  Et  iterum :  Persuasum  habeo, 
quod  is,  qui  ca'pit  in  vohis  honurn  ojpiLS,  perficiet  usque  ad  diem  Do- 
mini Jesu  (Phil.  i.  6) ;  item :  Deus  est,  qui  agit  in  vohis,  et  ut  velitis, 
et  ut  efficiatis  (Phil.  ii.  13). 

8.  Ubi  interim  duo  observanda  esse  docemus :  Prhnum,  regeiiera- 
tos  in  boni  electione  et  operatione,  non  tantuni  agere  passive,  sed  active. 
Aguntur  enim  a  Deo,  nt  agant  ipsi,  quod  agunt.  Pecte  enim  Augus- 
tinus  adducit  ilhid,  quod  Deus  dicitnr  noster  adjutor.  Nequit  autem 
adjuvai-i,  nisi  is,  qui  ahquid  agit.  Manichsei  spobabant  hominem 
omni  actione,  et  vebiti  saxum  et  ti-uncum  faciebant. 

9.  Secundum,  in  regeneratis  remanere  infirmitatem.  Cum  enim  in- 
habitet  in  nobis  peccatum,  et  caro  in  renatis  obhictetur  spiritui,  in 
finem  usque  vit?e  nostrse,  non  expedite  omnino  perficiunt  regenerati, 
quod  instituerant.  Conflrmantur  base  ab  Apostolo  ad  Rom.  vii.  et 
Gab  v. 

10.  Proinde  infirmum  est  nostrum  iHud  bberum  arbitrium,  propter 
rebquias  remanentis  in  nobis,  ad  linem  nsque  vitie  nostrte,  veteris 
Adami,  agnat£eque  corruptionis  liumanse.  Interim  cum  carnis  vires 
et  rebquiaj  veteris  hominis  non  ita  sint  efficaces,  ut  cxtinguant  peuitus 
Spiritus  operationem ;  idcirco  fideles  bberi  dicuntur,  ita  tamen,  ut 
agnoscant  infirmitatem,  et  nihil  glorientur  de  libero  arbitrio.  Semper 
enim  animis  fidclium  obversari  debet,  quod  toties  inculcat  beatus  Au- 
gustinus  ex  Apostolo :  Quid  hahes,  quod  non  accej/isti,  et  si  accejyisti, 
quid  (jloriaris,  quasi  non  acccjperis?  (1  Cor.  iv.  7).  His  accedit, 
quod  non  statim  evenit,  quod  institueramus.  Eventns  enim  rerum 
positi  sunt  in  manu  Dei.  Undo  Paulus  orat  Dominum,  ut  prosperet 
iter  suum  (Rom.  i.  10).  Undo  vel  liac  causa  infirmum  est  liberum 
arbitrium. 

11.  Ceterum  nemo  negat,  in  externis,  et  regenitos  et  non  regenitos 
habere  liberum  arbitrium  ;  habet  enim  homo  banc  constitution  em  cum 
animantibus  aliis  (quibus  non  est  inferior)  communem,  ut  alia  velit, 
alia  nolit.  Ita  loqui  potest,  aut  tacere,  domo  egredi,  vel  domi  manere, 
etc.  Quamvis  semper  et  hie  potentia  Dei  observanda  sit :  qua3  effecit, 
ut'- Balaam  eo  non  posset  pertingere,  quo  volebat  (Num.  xxiv.),  neque 
Zacharias,  rediens  ex  templo,  loqui  posset,  prout  volebat  (Luc.  i.  22). 


252  SYMBOLA  EVANGELICA. 

12.  Damnamus  liac  in  cansa  Manichteos,  qui  negant,  liomiui  Luiio 
ex  libero  arbitrio  fuisse  initinm  mali.  Damnamus  etiam  Pelagianos, 
qui  dicunt,  honiinem  malum  sufficienter  habere  liberum  arbitrium,  ad 
faciendum  prteceptum  bonum.  Eedarguuntur  utrigue  a  Scriptura 
Sancta,  qua?  illis  dicit :  Fecit  Deus  hominem  recUnn  (Eccles.  vii.  29), 
liis  ^■Ol•o  dicit :  8i  Filius  vos  liberavcrU,  vere  llheri  estis  (Job.  viii.  36). 

CAP.  X. 

De  Pr^edestinatione  Dei  et  Electione  Sanctoeum. 

1.  Deus  ab  a^terno  pra^destinavit  vel  elegit  libere  et  mera  sua  gratia, 
nullo  hominum  respectu,  sanctos,  quos  vult  salvos  facere  in  Cliristo, 
juxta  illud  Apostoli:  Deus  elegit  nos  in  ij)so,  anteqiiam  jacerentur 
fandamenta  miindi  (Eph.  i.  4),  et  iternm :  Qui  scdvos  fecit  nos,  ct 
vocavit  vocatione  sancta,  non  secundum  ojjera  nostra,  sed  secundum 
suum  jprojpositiim  et  gratiam,  quce  data  quidem  est  7iohis,  per  Jesmii 
Christum,  ante  tem/pora  aterna,  sed  palam  facta  est  nunc  jper  aj>j)a- 
ritionem  Servatoris  nostri  Jesu  Christi  (2  Tim.  i.  9, 10). 

2.  Ergo  non  sine  medio,  licet  non  propter  ullum  meritum  nostrum, 
sed  in  Christo  et  propter  Christum,  nos  elegit  Deus,  ut  qui  jam  sunt 
in  Christo  insiti  per  fidem,  illi  ipsi  etiam  sint  electi,  reprobi  vero,  qui 
sunt  extra  Christum,  secundum  illud  Apostoli :  Vos  ipsos  tentate,  nuni 
sitis  in  fide.  An  non  cognoscitis  vosmet  ijysos,  quod  Jesus  C/wistus 
in  vobis  est  ?  nisi  sictibi  rejprohi  estis  (2  Cor.  xiii.  5). 

3.  Denique  electi  sunt  sancti  in  Christo  per  Deum  ad  finem  certum, 
qncm  et  ipsum  exponit  Apostolus  et  ait:  Elegit  nos  in  ipso,  ut  esse- 
mus  sancti  et  irreprehejisibiles  coram  illo  per  caritatem  j  qui proides- 
tinavit  nos,  ut  adojptaret  in  filios  per  Jesum  Christum.,  in  sese,  ut 
laudetur  gloria  gratice  suce  (Eph.  i.  4,  5,  6). 

4.  Et  quamvis  Deus  norit,  qui  sint  sui,  et  alicubi  mentio  fiat  pauci- 
tatis  electorum,  bene  sperandum  est  tamen  de  omnibus,  neque  temerc 
reprobis  quisquam  est  adnumerandus.  Paulus  ccrte  ad  Philippenses: 
Gratias  ago,  inquit,  j9ro  omnibus  vobis  (loquitur  autem  de  tota  Eccle- 
sia  Philippensi)*,  quod  veneritis  in  communionem  evangelii,  persua- 
siim  habens,  quod  is,  qui  cajnt  ojnis  bonuin  in  vobis,  p)erfidet,  sicut 
justum  est,  ut  hoc  sentiam  de  vobis  omnibus  (Phil.  i.  3-7). 

5.  Et  cum  (Luc.  xiii.)   rogaretur  Dominus :  an  pauci  sint,  qui  sal- 


THE  SECOND  HELVETIC  CONFESSION.  253 

ventur?  non  respondet  Dominus  ac  dicit,  paucos  ant  plures  fore  sorvaii- 
dos,  aut  perdeiidos,  sed  liortatur  potins,  ut  quisqne  coiiteiidat  ingredi 
per  portaiii  arctam.  Quasi  dixerit,  vestrura  non  est,  de  his  curiosius 
jnqnirere,  sed  magis  adniti,  nt  per  rectain  viam  coulum  ingrediamini. 

C.  Proinde  non  probamus  inipias  quoriindam  voces,  qui  dicimt: 
pauci  sunt  electi,  et  cum  mili.i  non  constet,  an  sini  in  illo  paucoruni 
numero,  geniuni  meum  non  fraudabo.  Alii  dicunt:  si  prsedestinatus 
vol  electus  sum  a  Deo,  nihil  impediet  me  a  salute  certo  jam  definita, 
quicquid  tandem  designavero.  Si  vero  sum  de  reproborum  numero, 
nulla  me  vel  fides  vel  poenitentia  juvabit,  cnm  definitio  Dei  mutari 
non  possit.  Itaqne  in  utiles  sunt  doctrinse  et  admonitiones  omnes. 
Nam  contra  hos  pugnat  illud  Apostoli :  O])ortet  servum  Domini  jpro- 
jpensuni  esse  ad  doceridum,  erudientem  cos,  qui  ohsistunt,  si  quando 
det  Dens  illis  ji:;a?/ii^!d?i^'iV«/?,  ccd  agnoscendum  veritatem,  ut  resi- 
])'iscant  a  laqueo  diaboli,  ca/pti  oh  eo  ad  ejus  voluntatevi  (2  Tim.  ii. 
24-26). 

7.  Sed  et  Angustinus  de  bono  perse verantife  cap.  xiv.  et  conseq. 
ostendit,  utrumque  esse  praedicandum  et  liberas  electionis  pr^destina- 
tionisque  gratiam,  et  admonitiones  et  doctriuas  salutares.  Improba- 
nuis  itaque  illos,  qui  extra  Christum  quserunt :  an  sint  electi  ?  Et  quid 
ante  onmem  aiternitatem  de  ipsis  statuerit  Deus? 

8.  Audienda  est  enim  pra3dicatio  Evangelii,  eique  credendum  est : 
et  pro  indubitato  habendum,  si  credis  ac  sis  in  Christo,  electum  te  esse. 
Pater  enim  prsedestinationis  suss  seternam  sententiam,  sicut  modo  ex 
Apostolo  (2  Tim.  i.)  exposui,  in  Christo  nobis  aperuit.  Docendum  ergo 
et  considerandum  ante  omnia,  quantus  amor  Patris  erga  nos  in  Christo 
nobis  sit  revelatus ;  audiendum,  quid  nobis  quotidie  in  Evangelio  ipse 
Dominus  prsedicet,  quomodo  vocet  et  dicat :  Veyiite  ad  me  omnes,  qui 
lahorati  et  onerati  estis,  ego  vos  reficiam  (Matt.  xi.  28).  Sic  Deus 
dilexit  mundum,  ut  unigeniputn  dederit  j>ro  mundo,  ut  omnis,  qui 
credit  in  cum  non  jpereat,  sed  haheat  vitam  CGternam  (Joh.  iii.  16). 
Item :  J^on  est  voluntas  Patris,  ut  quisquam  de  his  jpusillis  jpereat 
(Matt,  xviii.  14). 

9.  Christus  itaque  sit  speculum,  in  quo  prsedestinationem  nostram 
conteraplemur.  Satis  perspicuura  et  firmum  habebimus  testimonium, 
nos  in  libro  vitae  inscriptos  esse,  si  communicaverimus  cum  Christo,  et 
is  in  vera  fide  noster  sit,  nos  ejus  simus.     Consoletur  nos  in  tentatione 


254  SYMBOLA  EVANGELICA. 

prtedestiiiationis,  q^iia  vix  alia  est  periculosior,  quod  promissiones  Dei 
sunt  universales  fidelibus,  quod  ipse  ait:  Petite  et  accvpietis.  Omnis, 
qui  x>Gtit,  accijnt  (Luc,  xi.  9, 10). 

10.  Quod  denique  cum  universa  Dei  Eeclesia  oranius:  'Pater  uos- 
ter,  qui  es  in  coelis;'  et  quod  baptismo  sumus  insiti  corpori  Cliristi,  et 
pasciraur  in  Eeclesia  ejus  carne  et  sanguine  frequenter  ad  vitani  seter- 
nara.  His  confirraati  cum  twiore  et  tremore,  juxta  Pauli  prseceptum, 
nostram  scdutevh  ojjerari  jubemur  (Phil.  ii.  12). 

CAP.  XI. 

De  Jesu  CnEiSTO,  veko  Deo  et  IIomine,  Unico  Mdndi  Salvatoee. 
[CoNF.  Aug.,  Aet.  III.] 

1.  Credimus  praeterea  et  docemus,  Filium  Dei  Dominum  nostrum 
Jesum  Christum  ab  seterno  pr?edestinatum  vel  pra^ordinatum  esse  a 
Patre  salvatorem  mundi:  credimusque  liunc  esse  genitum,  non  tan- 
tum,  cum  ex  virgine  Maria  carnem  adsumsit,  nee  tantum  ante  jacta 
fundamenta  mundi,  sed  ante  omnem  jeternitatem,  et  quidem  a  Patre, 
ineffabiliter.  Nam  Esaias  dixit :  Generationem  ejus  quis  enari'ohit  ? 
(liii.  8) ;  et  Micheas :  £t  egressus  ejus  a  diehus  o-ternitatis  (v.  2). 
Nam  et  Joannes  in  Evangelio  dixit :  In  2^^"^^'>^cij)io  erat  verJjum,  et 
verbum  erat  ajmd  Deum,  et  Deus  erat  verhum  (i.  1). 

2.  Proinde  Eilius  est  Patri  juxta  divinitatem  co£equalis  et  consub- 
itantialis,  Deus  verus,  non  nuncupatione,  aut  adoptione,  aut  ulla  digna- 
tionc,  sed  substantia  atque  natura  (Phil.  ii.  6),  sicut  Joannes  Apostolus 
iterum  dixit:  Ilic  est  verus  Deus,  et  vita  edema  (1  Joh.  v.  20);  et 
Paulus  quoquc :  Filium,  ait,  constituit  hmredem  omnium,  jper  quern 
et  secula  fecit :  idem  est  sjylendor  glo7'ice  et  character  suhstantic^  ejus, 
'portans  omnia  verho  j)otentice  sua,  (Ileb.  i.  2,  3).  Nam  in  Evangelio 
ipse  quoquc  Dominus  dixit :  Pater  glorifica  tu  me  aj^ud  temet  ipsuin 
gloria, quam  hahui, jpriusquam,  hie  mundus  esset,  ajyud  te  (Joh.  xvii. 
5).  Nam  et  alibi  in  Evangelio  scribitur:  Judcei  qiuvrehant  occidcre 
Jesum,  quod  Patr em  s^ium  dixisset  Deum,  cequalem  se  ijpsum  faoiens 
Deo  (Joh.  V.  18). 

3.  Abominamur  ergo  Arii  et  omnium  Arianorum  impiam  contra 
Filium  Dei  doctrinam,  imprimis  vero  Michailis  Serveti,  Hispani  et 
Scrvetanorum  omnium  blasphemias,  quas  contra  Dei  Filium  Satan  per 


THE  SECOND  HELVETIC  CONFESSION.  255 

illos,  veliiti  ex  iiiferis  hausit  et  in  orbem  audacissime  et  impiissime 
dispei'git. 

•i.  Eundem  quoquc  seterni  Dei  sternum  Filium  credimus  et  doee- 
iniis  lioniinis  factum  esse  filium,  ex  semine  Abrahas  atque  Davidis, 
lion  ex  viri  coitu,  quod  Ebion  dixit,  sed  conceptum  purissime  ex  Spi- 
ritu  Saucto,  et  natum  ex  Maria  semper  virgine :  sicut  diligeuter  nobis 
liistoria  explicat  evangelica  (Matt.  i.).  Et  Paulus  ait :  Nidlibi  angelos 
adsiunit,  sed  semen  Abrahce  (Ileb.  ii.  IG).  Joannes  item  Apostolus, 
qui  71071  credit,  Jesum  Clvnstmn  in  came  venisse,  ex  Deo  7ion  est 
(1  Job.  iv.  3).  Caro  ergo  Christi  nee  phantastica  fuit,  nee  co3litus 
adlata,  sicuti  Valeiitinus  et  Marcion  somniabant. 

5.  Pr£eterea  anima  fuit  Domino  nostro  Jesu  Cbi-isto  non  absque 
sensu  et  ratione,  ut  Apollinaris  sentiebat,  neque  caro  absque  anima, 
ut  Eunomius  docebat,  sed  anima  cum  ratione  sua,  et  caro  cum  sensibns 
suis,  per  quos  sensus  veros  dolores  tempore  passionis  suae  sustinuit; 
sicuti  et  ipse  testatus  est,  et  dixit :  Tristis  est  ani7na  mea  usque  ad  ino7'- 
tem  (Matt.  xxvi.  36-38),  et  nunc  ani7na  mea  tm^hata  est  (Job.  xii.  27). 

6.  Agnoscimus  ergo  in  uno  atque  eodem  Domino  nostro  Jesu  Christo 
duas  naturas  vel  substantias,  divinam  et  huraanam  (Ileb.  iv.  14) ;  et 
has  ita  dicimus  conjunctas  et  unitas  esse,  ut  absorpta?,  ant  confusse, 
ant  inmixta)  non  sint,  sed  salvis  potius  et  permanentibus  naturarum 
proprietatibus,  in  una  persona,  unita3  vel  conjunctiTe ;  ita  ut  unum  Chris- 
tum Dominum,  non  duos  veneremur :  unum  inquam  verum  Deum,  et 
hominem,  juxta  divinam  naturam  Patri,  juxta  humanam  vero  nobis 
horainibus  consubstantialem,  et  per  omnia  similem,  peccato  excepto 
(Heb.  iv.  15). 

T.  Etenim,  ut  Nestorianum  dogma  ex  uno  Christo  duos  facicns,  et 
unionem  personas  dissolvens,  abominamur :  ita  Eutychetis  et  Monothe- 
litarnm  vel  Monophysicorum  vesaniam,  expungentem  naturae  humana3 
proprietatem  execramur^  penitus. 

8.  Ergo  minime  docemus,  naturam  in  Christo  divinam  passam  esse, 
aut  Christum  secundum  humanam  naturam  adhuc  esse  in  hoc  mundo, 
adeoque  esse  ubique.  Neque  enim  vel  sentimus,  vel  docemus,  verita- 
tem  corporis  Christi  a  clarificatione  desiisse,  aut  deificatam,  adeoque 
sic  deificatam  esse,  ut  suas  proprietates,  quoad  corpus  et  animam  depo- 

'  Execramur  is  omitted  in  Kindler's  edition. 


256  SYMBOL  A  EVANGELICA. 

suerit,  ac  prorsus  in  naturam  divinani  abierit,  iinaque  duntaxat  sub- 
stantia esse  coeperit. 

9.  Et  proinde  Schwenkfeldii  similiumque  leptologorum  inargutas 
argntias,  intricatas,  obscurasque,  et  parum  sibi  constantes  hac  de  re 
dissertationcs,  handquaqnam  probaraus  aut  recipimus,  neqiie  Schwenk- 
feldiani  siiums. 

10.  Praiterca  credimns,  Dominum  nostrum  Jesum  Christum  vere 
jpassum  et  mortuum  esse  j>ro  nobis,  sicnt  Petriis  ait,  caivie  (1  Pet,  iv. 
8).  Aboniinamur  Jacobitanim  et  omnium  Turcarum,  passionem  Do- 
mini exsecrantium,  impiissimam  vesaniam.  Interim  non  negannis  et 
Dominum  glorice  juxta  verba  Pauli,  crucifixum  esse  pro  nohis  (2  Cor. 
ii.  8).  Nam  communicationem  idiomatum,  ex  Scripturis  petitam,  et 
ab  nniversa  vetustate  in  explicandis  componendisque  Scripturarum 
locis  in  speciem  pugnantibus,  usurpatam,  reb'giose  et  reverenter  recipi- 
mus et  usurpamus. 

11.  Credinuis  et  docemns,  eundem  Dominum  nostrum  Jesum  Chris- 
tum vera  sua  carne,  in  qua  crucilixus  et  mortuus  fuerat,  a  mortuis 
resurrexisse,  et  non  aliam  pro  sepulta  excitasse,  aut  spiritum  pro  carne 
suscepisse,  sed  veritatem  corporis  retinuisse.  Ergo  dum  discipuli  ejus 
arbitrarentur,  se  Domini  spiritum  videre,  exbibet  eis  manus  atque 
pedes,  stigmatibus  ntique  clavorum  et  vulnerum  notatas,  et  addit: 
Adspicite  mcmus  meas  et  pedes  meos  :  quia  ego  ipse  sum.  Contrec- 
tate  me  et  videte :  quia  spiritus  carnem  et  ossa  non  hahet,  sicict  vi- 
detis  me  habere  (Luc.  xxiv.  39). 

12.  In  eadem  ilia  carne  sua  credimns  adsceudisse  Dominum  nostrum 
Jesum  Christum,  supra  omnes  cceIos  adspectabiles,  in  ipsum  ccfilum 
supremum,  sedem  videlicet  Dei  et  beatorum,  ad  dextram  Dei  Fatris, 
quce,  etsi  et  glorioe  majestatisque  consortium  jequale  significet,  accipi- 
tur  tamen  et  pro  loco  certo,  de  quo  in  Evangelio  loquens  Dominus 
dicit,  se  abiturum  et  suis  paraturmn  locum  (Joh.  xiv.  2).  Sed  et 
Apostolus  Petrus:  Oportet  Christum,  inquit,  codum  accipere,  usque 
ad  tempus  restitutionis  omnium  (Act.  iii.  21). 

13.  [Conf.  Aug.,  Art.  XVII.]  Ex  coelis  autem  idem  ille  redibit  in 
judicium,  tum,  quando  summa  erit  in  mundo  consceleratio,  et  anti- 
ehristus,  corrupta  religione  vera,  superstitione  impietateque  omnia  op- 
plevit,  et  sanguine  atquc  iiamma  ecclesiam  crudeliter  vastavit.  Eedi- 
bit  autem  Cliristus,  adserturus  suos,  et  aboliturus  adventu  suo  anti- 


THE   SECOND   HELVETIC   CONFESSION.  257 

cliristum,  judicatnriisqiie  vivos  et  mortuos.  Resurgent  eiiim  mortiii, 
et  qui  ilia  die  (qua3  omnibus  incognita  est  creaturis)  superstites  futuri 
sunt,  mutabuntur  in  momento  oculi,  fidelesque  omnes  una  obviam 
Cliristo  rapientur  in  aera,  ut  inde  cum  ipso  ingrediantur  in  sedes 
beatas  sine  fine  victuri  (Act.  xvii.  31 ;  1  Tliess.  iv.  15-17 ;  Marc.  xiii. 
32 ;  1  Cor.  xv.  51 ;  Matt.  xxv.  41).  Increduli  vero  vel  impii  descendent 
cum  dsemonibus  ad  tartara,  in  sempiternum  arsuri,  atque  ex  tormentis 
numquam  liberandi. 

14.  Damnamus  ergo  omnes  negantes  veram  carnis  resurrectionem 
(2  Tim.  ii.  IS),  aut  qui  cum  Joanne  Ilierosolymitano,  contra  quem 
scripsit  Hieronymus,  non  recte  sentiunt  de  clarificatis  corporibus. 
Damnamus  eos,  qui  senserunt,  et  dsemones  et  impios  omnes  aliquando 
servandos,  et  poenarum  finem  futurum.  Simpliciter  enim  pronnncia- 
vit  Dominus :  Ignis  eovum  numquam  exstinguitur,  et  vermis  eorum 
non  moritur  (Marc.  ix.  44).  Damnamus  prseterea  Judaica  somnia,  quod 
ante  judicii  diem  aureum  in  terris  sit  futuram  seculum,  et  pii  regna 
mundi  occupaturi,  oppressis  suis  hostibus  impiis,  Nam  Evangelica  Veri- 
tas (Matt.  xxiv.  et  xxv. ;  Luc,  item  xviii.)  et  Apostolica  doctrina  (2  Thess. 
ii.,  et  in  2  Tim.  iii.  et  iv.  capite)  longe  aliud  perhibere  inveniuntur. 

15.  Porro  passione  vel  morte  sua  omnibusque  adeo,  quae  a  suo  in  carne 
adventu  nostra  causa  fecit  et  pertulit,  reconciliavit  omnibus  fidelibus 
Dominus  noster  Patrem  cffilestem,  expiavit  peccatum,exarmavit  mortem, 
condemnationemque  et  inferos  confregit,  ac  resurrectione  sua  ex  mor- 
tuis  vitam  immortalitatemque  reduxit  ac  restituit  (Rom.  iv.  25  ;  x.  4 ; 
1  Cor.  XV.  17;  Job.  vi.  45 ;  xi.  25,  26).  Ipse  enim  est  justitia  nostra, 
vita  et  resurrectio,  denique  plenitudo  et  absolutio  fidelium  omnium, 
salusque  et  sufficientia  abundantissima.  Apostolus  enim,  sic  lylacuit 
Patri,  inquit,  omnem  in  ipso  habitare  pleniUidineni,  et  in  ipso  estis 
completi  (Col.  i.  19  et  ii.  10). 

16.  Docemus  enim  ac  credimus,  hunc  Jesum  Christum,  Dominum 
nostrum,  unicum  et  oeternum  generis  humani  adeoque  totius  mundi 
esse  Servatorem,  in  quo  per  fidem  servati  sint,  quotquot  ante  legem, 
sub  lege,  et  sub  Evangelio  salvati  sunt,  et  quotquot  adhuc  in  finem 
usque  seculi  salvabuntur.  JSTam  ipse  Dominus  in  Evangelio  dicit: 
Qui  non  intrat  per  ostium  in  stahulum  ovium,  sed  adscendit  ali- 
unde, illefur  est  et  latro.  Ego  sum  ostium  ovium  (Job.  x.  1,  2).  Item 
alibi  in  eodem  Evangelio  (viii.  56) :  Abraham  vidit  diem  meum,  et 


258  SYMBOLA  EVANGELIC  A. 

gavisiis  est.  Seel  et  Petriis  Apostolus :  JS^on  est  in  quoqnam  alio^  in- 
quit,  nisi  in  Christo  salus.  Neque  aliud  novnen  est  sub  codo  datum 
inter  homines^  in  quo  oporteat  nos  salvos  fieri  (Act.  iv,  12  et  x.  43). 
Credimus  ergo  jper  gratiam  Domini  Jesu  Christi  nos  servatum  iri, 
sicuti  et  Patres  nostros  (Act.  xv.  11),  Nam  et  Paulus  ait:  Omnes 
Patres  nostros  eandem  escam  spiritualem  edisse ;  et  omnes  eundem 
j)Otum  sjpiritualeni  hihisse ;  hibisse  autem  de  sjpirituali  ipsos  conse- 
quente  jpetra^  ^?<?if;'«?;i  vero  Christum  fiiisse  (1  Cor.  x.  3,  4).  Ideoque 
legiinus,  et  Joaniiem  dixisse,  Christum  esse  agnum  ilium,  qui  occisus 
sit  ah  origi?ie  mundi  (Apoc.  xiii.  8) ;  et  Baptistam  testatum :  Christum 
esse  agnum  ilium  Dei,  qui  tollat peccatum  mundi  (Joh.  i.  29). 

17.  Unde  pleiio  ore  profitemur,  et  praedicamns,  Jesum  Christum 
unicum  esse  mundi  Redemptorem  et  Salvatorem,  regem  et  pontificem 
maximum,  Messiam  verum  et  exspectatura  ilium,  inquam,  sanctum 
benedictum,  quem  omnes  legis  typi  et  vaticinia  prophetarum  prae- 
figurarint  atque  promiserint,  Deus  autem  pra^stiterit  ac  miserit  ilium 
nobis,  ut  alius  porro  non  sit  ullus  nobis  exspectandus.  Nee  restat  jam 
aliud,  quam  ut  omnes  omnem  gloriam  Christo  tribuamus,  in  ipsum 
credamus,  et  in  ipso  solo  adquiescamus,  omnibus  aliis  vitne  praesidiis 
spretis  atque  abjectis.  Nam  gratia  Dei  exciderunt,  et  Christum  in- 
anem  sibi  reddunt,  quotquot  salutera  in  alia  re.ulla,  quam  in  uno 
Christo  quffirunt  (Gal.  v.  4). 

18.  Et  ut  paucis  multa  hujus  causae  dicamus,  quaecunque  de  incar- 
nationis  Domini  nostri  Jesu  Christi  mjsterio  definita  sunt  ex  Scripturis 
Sanctis,  et  comprehensa  symbolis  ac  sententiis  quatuor  primarum  et 
prsestantissimarum  synodorum,  celebratarum  Niceae,  Constantinopoli, 
Ephesi  et  Chalcedone,  una  cum  beati  Athanasii  symbolo,  et  omnibus 
liis  similibus  symbolis,  credimus  corde  sincero,  et  ore  libero  ingenue 
profitemur,  condemnantes  omnia  his  contraria. 

Atque  ad  hunc  modum  retinemus  inviolatam  sive  integram  fidem 
Christianam,  orthodoxam  atque  Catholicam :  scientes,  symbolis  prae- 
dictis  nihil  contineri,  quod  non  sit  conforme  verbo  Dei,  et  prorsus  fa^ 
ciat  ad  sinceram  fidei  explicationem. 


THE  SECOND  HELVETIC  CONFESSION.  259 

CAP.  XII. 
De  Lege  Dei. 

1.  Docemus,  lege  Dei  exponi  nobis  Tolniitatem  Dei,  quid  a  nobis  fieri 
velit  ant  nolit,  quid  bonuni  et  justnm,  qnidve  malum  sit  ct  injustum. 
Eonam  igitur  et  sanctam  confitemnr  esse  legem.  Et  hanc  quidem 
alias  digito  Dei  inscriptavri  esse  in  corda  hominiun,  vocarique  legem 
Qiatune  (Eom.  ii.  15),  alias  autem  digito  insculptam  esse  in  tabulas 
Mosis  geminas,  et  libris  Mosis  copiosius  expositam  (Exod.  xx. ;  Dent. 
Y.).  Distingnimns  illam,  perspicuitatis  gratia,  in  moralem,  qnse  com- 
prelienditnr  decalogo  vel  geminis  tabnlis,  per  Mosis  libros  expositis,  in 
ceremonialem  item,  qno3  de  cteremoniis  cultuqne  Dei  constituit,  et  in 
jndicialem,  qnse  versatnr  circa  politica  atqne  cjeconomica. 

2.  Credimus,  hac  Dei  lege  omnem  Dei  voluntatem,  et  omnia  pra3- 
cepta  necessaria,  ad  omnera  vitae  partem,  plenissime  tradi.  Alioqui 
enim  non  vetnisset  Dominus,  huic  legi  nihil  vel  addi  vel  adhni  (Dent, 
iv.  2) ;  non  prsecepisset,  recta  ad  hanc  incedi,  neque  in  dextram  vel 
sinistram  dejiexo  itinere,  declinare  (Isa.  xxx.  21). 

3.  Docenins,  legem  hanc  non  datam  esse  liorainibus,  nt  ejus  jnstifi- 
cemnr  observatione :  sed  lit  ex  ejus  indicio  infirmitatem  potins,  pecca- 
tnm  atque  coiideumationem  agnoscamns,  et  de  viribns  nostris  despe- 
rantes,  convertamor  ad  Christum  in  fide.  Aperte  enim  Apostolus :  Lex 
iram^  ait,  ojperatur  (Rom.  iv.  15).  Per  legem  agnitio  2^^Gcati  (Rom. 
iii.  20).  8i  data  fuisset  lex,  qum  posset  justificare,  vel  vivificare,  vere 
ex  lege  esset  justltia  :  sed  conclusit  Scrij)tura  (legis  nimirnm)  omnia 
suh  j^eccatum,  ut  promissio  ex  fide  Jesit  daretur  credentibus.  Itaque 
lex  ])cedagogus  noster  ad  Christum  fait,  ut  ex  fide  justificarelnur 
(Gal.  iii.  21,  22,  24).  Keque  vero  potuit  ant  potest  nlla  caro  legi  Dei 
satisfacere,  et  hanc  adimplere,  ob  imbecillitatem  in  carne  nostra,  ad 
extremnm  usque  spiritum  in  nobis  ha^rentem  aut  remanentem.  Rur- 
sus  enim  Apostolus:  Quod  lex prcestare  non poterat,  inqnit,  quia  ini- 
hecillls  erat  jper  carnem,  hoc  Dens,  proprio  Filio  mlsso  sid)  specie 
carnis  peccato  obnoxice,  jyrcGStitit  (Rom.  viii.  3).  Idcirco  Chnstus  est 
perfectio  legis  et  adimpletio  nostra  (Rom.  x.  4),  qui  nt  execrationem, 
legis  sustulit,  dam  f actus  est  pro  nobis  malcdictio,vel  execratio  (Gal. 
iii.  13),  ita  communicat  nobis  per  fidem  adimpletionem  suam,  nobisque 
ejus  imputatur  justitia  et  obedientia. 


260  SYMBOLA  EVANGELIOA. 

4.  Ilac-.tcnns  itaqiie  abrogata  est  lex  Dei,  quatenns  iios  ampliiis  iion 
damnat,  nee  irain  in  nobis  operatur.  Sumus  enim  sub  gratia,  ct  non 
sub  lege.  Pra^terea  implevit  Cliristus  omnes  legis  figuras.  Unde  iini- 
brce  cessernnt,  corpore  advenientc,  ut  jam  in  Christo  et  veritatem  ha- 
beamns  et  omn'em  plenitudinem.  Attauien  legem  non  ideo  fastidi- 
entes  rejicimiis.  Meminimns  enim  verburum  Domini,  dicentis :  Hon 
veni  legem  et  j'?roj>A^if«s  solvere,  sed  iin])lere  (Matt.  v.  17).  Scimns, 
lege  nobis  tradi  formulas  virtutum  atque  vitiorum.  Scimus,  Scriptii- 
ram  legis,  si  exponatur  per  Evangelium,  Ecclesiai  esse  utilem,  et  idcirco 
ejus  Icctionem  non  exterminandam  esse  ex  Ecclesia.  Licet  enim  velo 
obtectus  fuerit  Mosis  vultus,  Apostolus  tamen  perliibet,  velum  per 
Christum  tolli  atque  aboleri.  Damnamus  omnia,  quse  liseretici  ve- 
tei'es  et  neoterici  contra  legem  Dei  docuerunt. 

CAP.  XIII. 

De  Evangelic  Jesu  Cueisti,  de  Pkomisbionibus,  item  Spiritu  et 

Liter  A. 

1.  Evangelium  quidem  opponitur  legi.  Nam  lex  iram  operatur,  et 
maledictionem  adnunciat;  Evangelium  vero  gratiam  et  benedictionem 
privdicat.  Sed  et  Joannes  dicit :  Lex  j^er  Mosen  data  est,  gratia  et 
Veritas  per  Jesum  Christum  exorta  est  (Job.  i.  17 ;  nihilomiuus  ta- 
men certissimum  est,  eos,  qui  ante  legem  et  sub  lege  fucrunt,  non 
omnino  dcstitutos  fuisse  Evangelio.  Ilabuerunt  enim  promissiones 
evangelicas  insignes,  quales  lire  sunt:  Semen  mulieris  concidcahit 
caput  serpentis  (Gen.  iii.  15).  In  semine  tuo  henedicentur  omnes 
gentes  (Gen.  xxii.  18).  Non  auferetur  sceptrum,  de  Juda,  nisi  prius 
venerit  Silo  (Gen.  xlix.  10).  Prop>lietam  excitabit  Dominus  de  medio 
fratrum,  etc.  (Dent,  xviii.  18). 

2.  Et  quidem  agnoscimus,  Patribus  duo  fuisse  promissionum  genera, 
sicuti  et  nobis,  revelata.  Alite  enim  erant  rerum  prajsentium  vel  ter- 
i-enarum,  quales  sunt  promissiones  de  terra  Canaan,  de  victoriis,  et 
quales  liodic  adliuc  sunt  de  pane  quotidiano.  Alife  vero  erant  tunc, 
et  sunt  ctiam*  nunc,  rerum  coplestium  et  seternarum,  gratia^  videlicet 
divinse,  remi^sionis  peccatorum,  et  vita?  aiterna?,  per  fidem  in  Jesum 
Christum.  Ilabuerunt  autem  veteres  non  tantum  externas  vel  terre- 
nas,  eed  spirituales  etiam  coelestesque  promissiones,  in  Christo.     Nam 


THE  SECOND  HELVETIC  CONFESSION.  261 

de  salute y  ait  Petrus,  exquisiverunt  ct  scrutati  sunt  pi'ojphetce,  qui  cle 
Ventura  in  nos  gratia  vaticinatl  sunt,  etc.  (1  Pet.  i.  10).  Unde  et 
Paulus  Apostolus  dixit :  Exangeliiim  Del  ante  promissum  esse  per 
jprojplietas  Dei,  in  Scripturis  Sanctis  (Rom.  i.  2).  Indo  iiimiruin 
claret,  reteres  non  prorsns  destitutes  fuisse  oinni  Evaugelio. 

3.  Et,  quamvis  ad  huiic  modum  patres  nostri  in  Scripturis  propheta- 
runi  habuerint  Evangelium,  per  quod  salutem  in  Christo  per  fideni 
consecuti  sunt,  Evangelium  tamen  proprie  illud  dicitur  laitum  ct  felix 
nuncium,  quod  nobis  primum  per  Joannem  Baptistam,  deinde  per  ip- 
sum  Christum  Dominum,  postea  per  Apostolos  ejus  Apostolorumque 
successores  prcedicatum  est  mundo,  Deum  jam  pnestitisse,  quod  ab 
exordio  mundi  promisit,  ac  misisse,  imo  donavisse  nobis  Filium  uni- 
cum,  et  in  hoc  reconcih'ationeni  cum  Patre,  remissionem  peccatorum, 
omnem  plenitudinem,  et  vitam  seternam.  Ilistoria  ei'go  descripta  a 
quatuor  Evangelistis,  explicaus,  quomodo  hsec  sint  facta  vel  adimpleta 
a  Christo,  qua3  docuerit  et  fecerit  Christus;  et  quod  in  ipso  credentes 
oniuem  habent  plenitudinem,  recte  nuncupatur  Evangelium.  Prae- 
dicatio  item  et  Scriptura  Apostolica,  qua  nobis  exponunt  Apostoli, 
cpiomodo  nobis  a  Patre  datus  sit  Filius,  et  in  hoc  vitae  salutisque  om- 
nia, recte  dicitur  doctrina  Evangelica,  sic,  ut  ne  hodie  quidem,  si  sin- 
cera  sit,  appellationem  tam  proeclaram  amittat. 

4.  Ilia  ipsa  Evangelii  proedicatio  nuncupatur  item  ab  Apostolo  spi- 
ritus  et  ministerium  spiritus,  eo,  quod  efficax  et  viva  fiat  per  fidem  in 
auribus,  imo  cordibus  credentium,  per  Spiritum  Sanctum  illuminan- 
tem.  Nam  litera,  quos  opponitur  spiritui,  significat  quidem  omnem 
rem  externam,  sed  maxime  doctrinam  legis,  sine  spiritu  et  fide  in  ani- 
mis,  lion  viva  fide  credentium,  operantem  iram,  et  excitantem  pecca- 
tum.  Quo  nomine  et  ministerium  mortis  ab  Apostolo  nuncupatur. 
Hue  enim  illud  Apostoli  pertinet,  Litera  occidit,  spiritus  vivijicat 
(2  Cor.  iii.  6).  Et  pseudoapostoli  prsedicabant  Evangelium,  lege  ad- 
mixta,  corruptum,  quasi  Christus  sine  lege  non  possit  servare.  Quales 
fuisse  dicuntur  Ebiontei,  ab  Ebione  heeretico  descendentes,  et  ISTazarsei, 
qui  et  Minfiei  antiquitus  vocabantur.  Quos  omnes  nos  damnamus, 
pure  pi'fiedicantes  Evangelium,  docentesque  per  Spiritum  [al.  Chri- 
stum] solum,  et  non  per  legem  justificari  credentes.  De  qua  re  mox 
sequetur  sub  titulo  justificationis  copiosior  expositio. 

5.  Et  quamvis  Evangelii  doctrina  collata  cum  Pharisseoriim  doc- 


262  SYMBOLA  EVANGELICA. 

trina  legis,  visa  sit,  cum  primuin  prtedicaretur  per  Christum,  nova  esse 
doctrina,  quod  et  Jeremias  de  Novo  Testamento  vaticinatus  sit,  rc- 
vera  tamen  ilia,  non  modo  vetns  crat,  et  est  adhuc  (nam  nova  dicitur 
et  liodie  a  Papistis,  collata  cnm  doctrina  jam  Papistarum  recepta)  vetus 
doctrina,  sod  omnium  in  mundo  antiquissima. 

6.  Deus  enim  ah  cvteimo  j)rcedestinavit  mundnm  servare  per  Chri- 
stum, et  hanc  suam  prnedestinationem  et  consilium  sempiternum  a2)C' 
ruit  mundo  JKV  Exangeliuni  (2  Tim.  i.  9,10).  Unde  claret  religionem 
doctrinamque  Evangelicam,  inter  omnes,  quotquot  fuerunt  nnquam, 
sunt  atque  erunt,  omnium  esse  antiquissimam, 

7.  Unde  dicimus,  omnes  eos  errare  turpiter,  et  indigna  eeterno  Dei 
consilio  loqui,  qui  Evangelicam  doctrinam  et  religionem  nuncupant 
nuper  exortam,  et  vix  XXX.  annorum  fidem.  In  quos  competit  illud 
Jesaise  Prophetse:  Foe  his^  qui  dicunt,  vnalum  esse  ho7ium,  et  honum 
malum,  qui 2)o)iunt  tenebras  lucem,  et  lucem  tenehras,  amarum  dxdce, 
et  didce  amarum  (Isa.  v.  20). 

€AP.  XIV. 

De  Pcenitentia  et  Conveksione  Hominis.     [Conf.  Aug.,  Art.  XL, 

XII.] 

1.  Ilabet  Evangelium  conjunctam  sibi  doctrinam  de  pcenitentia.  Ita 
enim  dixit  in  Evangelio  Dominus:  Ojyortet  ])roidicari  in  nomine  mco 
pcpnitentlam  et  7'emissioneni  peccatormn  in  omnes  gentes  (Luc. 
xxiv.  47). 

2.  Per  posnitentiam  autem  intelligimus  mentis  in  homine  peccatore 
resipiscentiam,  verbo  Evangelii  et  Spiritu  Sancto  excitatam,  fideque 
vera  acceptam,  qua  protinus  homo  peccator,  agnatam  sibi  corruptio- 
nem  peccataque  omnia  sua,  per  Yerbum  Dei  accusata,  agnoscit,  ac  do 
his  ex  corde  dolet,  eademque  coram  Deo  non  tantum  deplorat  ct 
fatetur  ingenue  cum  pudore,  sed  etiam  cum  indignatione  execratur, 
cogitans  jam  sedulo  de  cmendatione,  et  perpetuo  innocentiae  virtu- 
tumquc  studio,  in  quo  sese  omnibus  diebus  vit^e  reliquis  sancte  ex- 
erceat. 

3.  Et  hrec  quidem  est  vera  po?nitentia,  sincera  nimirum  ad  Dcr.iu 
et  omne  bonum  conversio,  sedula  vero  a  diabolo  et  ab  omni  malo  avci'- 
sio.     Diserte  vero  dicimus,  hanc  poenitentiam  merum  esse  Dei  donum, 


THE  SECOND  HELVETIC  CONFESSION.  263 

et  noil  viriiim  iiostrarum  opus.  Jubet  enim  Apostolus :  Fidelem  min- 
Istvum  diligenter  erudire  obsistentes  veritati,  si  quando  Deus  his  det 
pmiitentiam  ad  agnoscendum  veritatem  (2  Tim.  ii.  25). 

4.  Jam  vero  peccatrix  ilia  Evangelica,  qilk  lacrymis  rigat  pedes 
Domini,  ac  Petrus,  amare  flens  deploransgue  Domini  sui  dbnegatio- 
nem,  manifeste  ostendunt,  qnalis  esse  debeat  pa;nitcntis  animus,  serio 
deplorans  commissa  peccata  (Luc.  vii,  3S  ;  xxii.  62). 

5.  Sed  et  filius  ills  concoctor,  et  publicanus  ille  in  Evangelio,  cum 
Pliarisaio  collatus,  prceeunt  nobis  formulis  adcommodatissimis  peccata 
nostra  Deo  confitendi.  Ille  dicebat:  Pater,  j)eccavi  in  codum  et  co- 
ram te!  Jam  non  sum  dignus  vocari  filius  tuus,fac  me  sicut  unwni 
de  mercenariis  tuis  (Luc.  xv.  IS,  19).  Ilic  vero  non  audens  elevare 
oculos  in  coelum,  pectus  suum  tundendo,  clamabat :  Deus  jpro])itius 
esio  mihi  peccatori  (Luc.  xviii.  13).  Nee  dubitaraus,  illos  in  gratiam 
a  Deo  esse  receptos.  Etenim  Joannes  Apostolus:  Si  confiteamur pec- 
cata, nostra,  inquit,  fidelis  est  et  Justus,  ut  remittat  Jiohis  peccata 

.  nostra,  et  emundet  nos  ah  omni  iniquitate.  Si  dixerimus  :  non pec- 
cavimus,  mendacem  facimus  eiim,  et  sermo  ejus  non  est  in  nohis 
(1  Job.  i.  9,10). 

G.  Credimus  autem,  banc  confessionem  ingenuam,  quse  soli  Deo  fit, 
vel  privatim  inter  Deum  ct  peccatorem,  vel  palam  in  templo,  ubi 
generalis  ilia  peccatorum  confessio  recitatur,  sufficere,  nee  necessa- 
rium  esse  ad  remissioneni  peccatorum  consequendam,  ut  quis  peccata 
sua  confiteatur  sacerdoti,  susurrando  in  aures  ipsius,  ut  vicissim  cum 
impositione  raanuum  ejus  audiat  ab  ipso  absolutionem ;  quod  ejus  rei 
nee  prseceptum  ullum,  nee  exemplum  exstet  in  Scripturis  Sanctis. 
David  protestatur  et  ait:  Delictum  meum  cognitum  tibi  feci,  et  in- 
justitiam  meam  non  abscondi.  Dixi,  confitebor  contra  me  injusti- 
tiam  meam  Domino  /  et  tu  remisisti  impietatem  2>GCcati  mei  (Psa. 
xxxii.  5).  Sed  et  Dominus  orare  nos  docens,  simul  et  confiteri  peccata, 
dixit :  Sic  orabitis  :  Pater  noster,  qui  es  in  coelis,  remitte  nobis  debita 
nostra;  sicut  et  nos  remittimus  debitoribus  nostris  (Matt.  vi.  12). 

7.  Necesse  est  ei-go,  ut  Deo  Patri  nostro  confiteamur  peccata  nostra, 
et  cum  proximo  nostro,  si  ipsum  offendimus,  redeamus  in  gratiam. 
De  quo  confessionis  genere  loquens  Jacobus  Apostolus :  Confitemini, 
inquit,  alterutrum  peccata  vestra  (Jac.  v,  16).  Si  quis  vero  peccato- 
rum mole  et  tentationibus  perplexis  oppressus,  velit  consilium,  iusti- 
YoL.  III.— S 


264  SYMBOL  A  EVANGELIC  A. 

tutionem,  et  consolationem  privatim,  vel  a  ministro  ecclesia?,  aut  alio 
aliquo  fratre,  in  lege  Dei  docto,  petere,  non  improbamus,  quemadmo- 
dum  et  generalem  et  publicam  illam  in  tcinplo  ac  ca}tibus  sacris  reci- 
tari  solitam  (cujns  et  siiperins  meniinimiis)  peccatorum  confessioneni 
iitpote  Scripturis  congruam,  maxiine  approbamiis. 

8.  De  clavibus  regni  Dei,  traditis  a  Domino  Apostolis,  multi  admi- 
randa  garriunt,  et  ex  his  cndunt  enses,  lanceas,  sceptra  et  coronas, 
plenaniqne  in  maxima  regna,  denique  in  auimas  et  corpora  potesta- 
tem.  Xos  simpliciter  judicantes,  secundum  Verbum  Dei  dicimus :  om- 
nes  ministros  legitime  vocatos  habere  et  exercere  claves  vel  usum  cla- 
vinm,  cum  Evangelium  adnunciant,  id  est,  populum  sure  iidei  crcdi- 
tum  docent,  hortantur,  consolantur  et  increpant,  inque  disciplina  reti- 
nent.  Ita  enim  regnum  coelorura  aperiunt  obsequentibus,  et  inobse- 
quentibus  claudunt.  Has  claves  promisit  Apostolis  Dominus  (Matt.  xvi. 
19)  et  prsestitit  (Job.  xx.  23,  Marc.  xvi.  15,  et  Luc.  xxiv.  47)  dum  ablegat 
diseipulos  et  jubet  eos  universo  mundo  prtedicare  Evangelium,  et  con- 
donare  peccata.  Apostolus  in  Ep.  I.  ad  Cor.  (v.  18, 19)  dicit :  Dominum 
ministris  dedisse  recoiiciliationis  Qninisterium ;  et  quale  hoc  sit,  mox 
explicat  et  ait :  Sermonein  vel  doctrinam  reconciliatlonis.  Et  adhuc 
clarius  sua  ilia  exponens  addit:  Ministros  Christi,  nomine  Christi 
fungi  legations,  tanquam  ipso  Deo,  per  ministros  adhortante  jpopxi- 
los,  ut  reconcilientur  Deo,  nimirnm  per  fidelem  obedientiam.  Exer- 
cent  ergo  claves,  cum  suadent  fidcm  et  pcenitentiam.  Sic  illi  recon- 
ciliant  Deo.  Sic  remittunt  peccata.  Sic  aperiunt  regnum  ca'lorum, 
et  eredentes  introducunt :  raultum  distantes  ab  istis,  de  quibus  dixit  in 
Evangelio  Dominus:  Fee  vohis  legisperitis,  quia  tulistis  clavem  scien- 
tice,  ijjsi  non  introistis,  et  eos,  qui  introibant,  vetuistis  (Luc.  xi.  52). 

9.  Rite  itaque  et  efficaciter  ministri  absolvunt,  dum  Evangelium 
Christi,  et  in  hoc  remissionem  peccatorum,  qu{B  singulis  promittitur 
fidelibus,  sicuti  et  singuli  sunt  baptizati,  prsedicant,  et  ad  singulos  pe- 
culiaritcr  pertincre  tcstantur.  Nee  putamus  absolutionem  banc  effica- 
ciorem  fieri,  per  hoc,  quod  in  aurem  alicui  aut  super  caput  alicujus 
singulariter  inmurmuratur.  Censemus  tamen,  sedulo  adimnciandam 
esse  hominibus  remissionem  peccatorum  in  sanguine  Christi,  admo- 
ncndosque  singulos,  quod  ad  ipsos  pertincat  remissio  peccatorum. 

10.  Ceteruni  quam  vigilantes  scdulosque  oporteat  esse  poenitentes  in 
studio  vitae  novse,  et  in  conficiendo  vetere  et  excitando  novo  homine, 


THE  SECOND  HELVETIC  CONFESSION.  265 

decent  nos  exempla  Evangelica.  Dominiis  eniin  ad  paralyticum,  quern 
sanaverat,  dicit:  Ecce  sanus  f actus  es,  7ie  ^^osthac  pecces,  ne  quid  de- 
teriiis  tihi  contingat  (Joli.  v,  14).  Ad  adultei'am  liberatam  idem  dix- 
it :  Vade^  et  ne  jposthac  peccaveris  (Joli.  viii.  11).  Quibns  sane  ver- 
bis non  signiiicavit,  fieri  posse,  nt  homo  aliqnando  non  peccet,  dum 
adhuc  in  hac  carne  vivit,  sed  vigilantiam  accnratnmqne  studium  com- 
mendat,  nt  modis  in  qnam  omnibus  adnitamur,  et  precibus  a  Deo 
petamus,  ne  relabamiir  in  peccata,  ex  qnibus  veluti  resurreximus,  et 
ne  vincamur  a  carne,  niundo  et  diabolo.  Zaclireus  publicanus  in  gra- 
tiam  receptus  a  Domino  clamat  in  Evangelio :  Ecce,  dwiidium  hoiio- 
ruin  oneorum,  Domine,  do  paujperibus,  et  si  quern  defraudavi,  reddo 
quadruplum  (Luc.  xix.  8).  Ad  enndem  ergo  modum  prsedicamus 
restitutionem  et  misericordiam,  adeoqne  eleemosynam  yere  pcenitenti- 
bus  esse  necessarian! ;  et  in  universnm  Apostoli  verbis  hortamnr  omnes, 
ac  dicimus :  Ne  regnet  peccatum  in  mortali  vestro  corjyore,  ut  obedi- 
atis  ci  jper  cu])iditates  ejus ;  neque  adcommodetis  memlra  vestra 
arnia  injustitice  peccato,  sed  accommodetis  vosmet  ij>sos  Deo,  velut 
ex  mortuis  viveiites,  et  membra  vestra  arma  justitice  Deo  (Rom.  vi. 
12,  13). 

11.  Proinde  damnamus  omnes  impias  quorundam  Evangelica  prse- 
dicatione  abutentinm  voces,  et  dicentium:  facilis  est  ad  Deum  redi- 
tns.  Christus  expiavit  onniia  peccata;  facilis  est  peccatorum  con- 
donatio.  Quid  ergo  peccare  nocebit  ?  Nee  magnopere  curanda  est 
poenitentia,  etc.  Docemus  interim  semper,  et  omnibus  peccatoribus 
aditum  patere  ad  Deum,  et  hunc  omnia  onmibus  fidelibus  condo- 
nare  peccata,  excepto  uno  illo.  peccata,  in  Sjnritum,  Sanctum  (Marc, 
iii.  29). 

12.  Ideoque  damnamus  et  veteres  et  novos  Novatianos,  atque  Ca- 
tliaros.  Damnamus  imprimis  lucrosam  papre  de  poenitentia  doctri- 
nam ;  et  contra  simoniam  ejus  simoniacasque  ejus  indulgentias  illud 
usurpamus  Simonis  Petri  judicium:  Pecunia  tua  tecum  sit  hi  per- 
ditionem  :  quoniam  donum  Dei  existimasti  parari  pecuniis.  Non 
est  tibi  pars  neque  sors  in  ratione  hac.  Cor  enim  tuum  non  est 
rectum  coram  Deo  (Act.  viii.  20,  21). 

13.  Improbamus  item  illos,  qui  suis  satisfactionibus  existimant,  se 
pro  commissis  satisfacere  peccatis.  Nam  docemus,  Christum  unum, 
raorte  vel  passione  sua,  esse  omnium  peccatorum  satisfactionem,  pro- 


206  SYMBOLA  EVANGELICA. 

pitiiitioncin  vol  expiationem  (Isa.  liii.  5;  1  Cor.  i.  30;  1  Joli.  ii.  2). 
Interiin  tamen,  quod  et  anle  dixiinus,  mortificationem  cariiis  urgere 
noil  desinimiis :  addinins  tameii,  liaiic  non  obtrudendam  esse  Deo  su- 
perbe  pro  peccatorum  satisfactioiie,  sed  priestaiidam  liurailiter,  pro 
iiigeiiio  filioriiin  Dei,  lit  obedientiam  novaiii,  gratitudinis  ergo,  pro 
coiisecnta,  per  mortem  et  satisfactionem  Filii  Dei,  liberatioiie,  et  ple- 
naria  satisfactione. 

CAP.  XV. 

De  vera  Fidelium  Justificatione.     [Conf.  Aug.,  Aet.  IV.] 

1.  Jiistificare  significat  Apostolo  in  dispiitatione  de  justiticatione, 
peCv^ata  remittere,  a  culpa  et  poena  absolvere,  in  gratiani  rccipere, 
et  justiim  pronunciare.  Etenim  ad  Komanos  dicit  Apostohis:  Dexis 
est,  qid  justificatj  quis  ille,  qui  condefnnetf  (Rom.  viii.  33)  opponun- 
tiir  justificare  et  condemnare.  Et  in  Actis  App.  dicit  Apostolus :  Per 
Christum  adnunciatur  nobis  o^emissio  2>cccatorum  :  et  ah  omnibus, 
a  quibus  non  potuistis  jper  legem  Mosis  justijicari,  per  hunc  omnis, 
qui  credit,  justificatur  (Act.  xiii.  38,  39).  Nam  in  lege  cpioque  et 
prophetis  legimus :  Si  lis  fuerit  orta  inter  aliquos,  et  venerint  ad 
judicium,  judicent  eos  judices  justificentque  justum,  et  imjyient  vel 
oondemnent  imjpium  (Deut.  xxv.  1).  Et:  Y(b  illis,  qui  justlficant 
imjpium  pro  muneribus  (Isa.  v.  23). 

2.  Certissimum  est  autem,  omnes  nos  esse  natnra  peccatores  et  im- 
pios,  ac  coram  tribunali  Dei  convictos  impietatis  et  reos  mortis.  Jus- 
tificari  antem,  id  est,  absolvi  a  peccatis  et  morte,  a  judice  Deo,  solius 
Christi  gratia,  et  nullo  nostro  merito  aut  respectn.  Quid  enim  apertius, 
quam  quod  Paulas  dixit?  Omnes peccaverunt,  et  destituuntur  gloria 
Dei.  Justificantur  autem  gratis  per  illius  gratiam,  per  redemp)tio- 
7iem,  quce  est  in  Christo  Jesu  (Rom.  iii.  23,  24). 

3.  Etenim  Christus  peccata  mundi  in  se  recepit  et  sustulit,  divinaj- 
que  justitia;  satisfecit.  Deus  ergo  propter  solum  Christum  passum 
et  resuscitatum,  propitius  est  peccatis  nostris,  nee  ilia  nobis  impiitat, 
imputat  antem  justitiam  Christi  pro  nostra :  ita,  ut  jam  simus  non 
solum  mundati  a  peccatis  et  purgati,  vel  sancti,  sed  etiam  donati  jus- 
titia  Christi,  adeoque  absolnti  a  peccatis,  morte  vel  condemnatione, 
justi  denique  ac  hseredes  vita3  a?terna3.  Proprie  ergo  loquendo,  Deus 
solus  nos  justificat,  et  duntaxat  propter  Christum  justificat,  non  im- 


THE  SECOND  HELVETIC  CONFESSION.  267 

piitaus  nobis  peccata,  sed  iniputans  ejus  nobis  jnstitiam  (2  Cor.  v.  21 ; 
Eom.  iv.  24,  25). 

4.  Quoniani  vero  nos  justificationem  banc  recipimns,  non  per  nil*, 
opera,  sed  per  lidem  in  Dei  niisericordiam  et  Cbristum,  ideo  doceraus 
et  credimus  cum  Apostolo,  bominera  peccatorem  justificari  sola  fide 
ill  Cbristmn,  non  lege,  aut  ullis  operibus.  Dicit  enini  Apostolus: 
Arhitramitr,  fide  just  [ficari  liom'incm  aljsque  ojperihus  legis  (Rora. 
iii.  2S).  Item:  SI  Abraham  ex  oijeribus  justificatus  fait,  habet, 
quod  glorietur,  sed  non  ajJud  Deum.  Quid  enim  Scrijptxira  dicit? 
Credidlt  Abraham  Deo,  et  im-putatum  est  ei  ad  justitiam.  At  ei, 
qui  non  ojjei'atur,  sed  credit  in  eum,  qui  justificat  imjpium,  impu- 
tatur  fides  sua  ad  jnstitiam  (Rom,  iv.  2-5).  Et  iterum  :  Gratia  estis 
scrvati  ;per  fidem,  idqne  non  ex  vobis,  Dei  donum  est.  Non  ex  ojjeri- 
biis,  ne  quis  glorietur,  etc.  (Epb,  ii.  8,  9).  Ergo,  quia  fides  Cbristum 
justitiam  nostram  recipit,  et  gratise  Dei  in  Cbristo  omnia  tribuit,  ideo 
fidei  tribuitur  justificatio,  maxime  propter  Cbristum,  et  non  ideo,  quia 
nostrum  opus  est.  Donum  enim  Dei  est.  Ceterum  nos  Cbristum  fide 
reeipere  multis  ostendit  Dominus,  apud  Joan.  cap.  vi.  ubi  pro  credere 
ponit  manducare,  et  pro  manducare  credere.  Nam  sicut  manducando 
cibum  recipimus,  ita  credendo  participamus  Christum. 

5.  Itaque  justificationis  beneficium  non  partimur,  partim  gratiee 
Dei,  vel  Cbristo,  partim  nobis,  aut  dilectioni  operibusve,  vel  merito 
nostro,  sed  insolidum  grating  Dei  in  Cbristo  per  fidem  tribuimus.  Sed 
et  non  possent  Deo  placere  dilectio  et  opera  nostra,  si  fierent  ab  in- 
justis;  proinde  oportet  nos  prius  justos  esse,  quam  diligamus  aut  facia- 
mus  opera  justa.  Justi  vere  efficimur,  quemadmodum  dixinnis,  per 
fidem  in  Cbristum,  mera  gi-atia  Dei,  qui  peccata  nobis  non  imputat, 
sed  justitiam  Cbristi,  adeoque  fidem  in  Cbristum  ad  justitiam  nobis 
imputat.  Apostolus  prjieterea  apertissime  dilectionem  derivat  ex  fide, 
dicens:  Finis  jprKcejpti  est  caritas,  ex  jpuro  corde,  conscientia  bona, 
et  fide  non  ficta  (1  Tim.  i.  5). 

6.  Quapropter  loquimur  in  bac  causa  non  de  ficta  fide,  de  inani  et 
otiosa,  aut  mortua,  sed  de  fide  viva  vivificanteque,  quse  propter  Cbri- 
stum, qui  vita  est  et  vivificat,  quem  comprebendit,  viva  est  et  dicitur, 
ac  se  vivam  esse  vivis  declarat  operibus.  Nibil  itaque  contra  banc 
nostram  doctrinam  pugnat  Jacobus,  qui  de  fide  loquitur  inani  et  mor- 
tua, quam  quidam  jactabant,  Cbristum  autem  intra  se  viventem  per 


268  SYMBOLA  EVANGELICA. 

fidem  lion  liabebant.  Idem  ille  dixit,  opera  justificare,  non  contra- 
dicens  Apostolo  (rejiciendus  alioqui),  sed  ostendens  Abrahamum  vivain 
jnstifieaiitemqne  fidem  snam  declaravissc  per  opera  (Jac.  ii.).  Id 
quod  oiiines  pii  faciunt,  qui  taineii  soli  Christo,  iiullis  suis  operibus 
fiduut.  Itcrum  enim  Apostolus  dixit :  Vivo  jam  no7i  ego,  sed  vivit 
in  me  Christus.  Vitam  autem,  qiiam  nunc  vivo  in  came,  ])er  fide  in 
vivo  Filii  Dei,  qui  dilexit  me,  et  tradidit  semetipsum  jpro  me.  Non 
adsjjernor  gratiam  Dei.  Nam  si  per  legem  est  justitia:  igiUir  Chri- 
stus frustra  morimcs  est,  etc.  (Gal.  ii.  20,  21). 

CAP.  XVI. 

De  FroE,  ET  Bonis  Opekibus,  Eorumque  Mercede,  et  Merito  Homlnis. 
[Cone.  Aug.,  Art.  VI.,  XX.] 

1.  Fides  eiiim  Christiana  non  est  opinio  ac  liumana  persuasio,  sed 
firmissiraa  fiducia  et  evidens  ac  constans  animi  adsensus,  denique  cer- 
tissima  compreliensio  veritatis  Dei,  propositce  in  Scripturis  et  Sjmbolo 
Apostolico,  atque  adeo  Dei  ipsius  summi  boni,  et  prsecipue  proniissio- 
nis  divinsie,  et  Christi,  qui  omnium  promissionum  est  colophon. 

2.  IIa?c  autem  fides  merum  est  Dei  donum,  quod  solus  Deus  ex 
gratia  sua,  electis  suis,  secundum  mensuram,  et  quando,  cui,  et  quan- 
tum ipse  vult,  donat,  et  quidem  per  Spiritum  Sanctum,  mediante  prai- 
dicatione  Evangelii,  et  oratione  fideli.  JIveQ  etiam  sua  habet  incre- 
menta ;  qujB  nisi  et  ipsa  darentur  a  Deo,  non  dixissent  Apostoli :  Do- 
mine!  adauge  nobis  fidem  (Luc.  xvii.  5). 

3.  Et  ha'c  quidem  omnia,  qua;  hactenus  de  fide  diximus,  ante  nos 
ita  docuerunt  Apostoli.  Paulus  enim  :  Est  autem  fides,  inquit,  eoinim, 
qucE  sj)erantur,  vTvoaraaiq,  vel  suhsistentia  firma,  et  earum  rerum,  qu(x. 
non  videntur,  Vkiy\og,  id  est,  evidens  ei  certa  rei  comvrehensio  (Ileb. 
xi.  1).  Et  idem  iterum :  Quotquot  sunt  j>ro7nissiones  Dei,  inquit,  ^er 
Christum  stmt  etiam  et  jper  ip^im  Amen  (2  Cor.  i.  20).  Ad  Philipp. 
idem  ait,  donatum,  esse  ij>sis  tit  credant  in  Christum  (Phil.  i.  29). 
Item :  Deus  unicuique  jpartitus  est  mensuram  fidei  (Rom.  xii.  3 ;  2 
Thess.  iii.  2).  'Rursus:  Non  omnium  est  fides,  ait,  neque  ohediunt 
omnes  Evangelio  (Rom.  x.  IG).  Sed  et  Lucas  testatur  et  ait :  Et  cre- 
diderunt,  quotquot  erant  ordinati  ad  vitam  (Act.  xiii.  48).  Unde 
idem  iterum  fidem  nuncupat,  fidem  electorum  Dei  (Tit.  i.  1).     Et 


THE  SECOND  HELVETIC  CONFESSION.  269 

iternm :  Fides  est  ex  auditu,  auditus  cmteni  2}er  verbumi  Dei  (Rom. 
X.  17).     Alibi  ssepe  jubet  orare  pro  fide. 

4.  Idem  ille  Apostolus  Jidem  vocat  efficacem  et  sese  exsey^entem  ^er 
dilectionevi  (Gal.  v.  G).  Ilia  conscientiam  quoque  pacificat,  et  liberum 
ad  Deum  aditum  aperit,  ut  cum  fiducia  ad  ipsum  accedamus,  et  ob- 
tiueamus  ab  eo  utilia  et  necessaria.  Eadem  retinet  nos  in  officio,  quod 
Deo  debemus  et  proximo,  et  in  adversis  patientiam  firmat,  et  confes- 
sionem  veram  format  atque  facit,  et,  ut  uno  verbo  omnia  dicam,  om- 
nis  generis  bonos  frnctus  et  bona  opera  progignit  (Gal.  v.  22  sqq.). 

5.  Docemus  enim,  vere  bona  opera  enasci  ex  viva  fide,  per  Spiritum 
Sanctum,  et  a  fidelibus  fieri  secundum  voluntatem  vel  regulam  Yerbi 
Dei.  Nam  Petrus  Apostolus:  Omni  adhibito  studio,  inqnit,  sub- 
riiinistrate  i)i  fide  vestra  mrtutem,  in  virtute  vero  scientiam,  in  sci- 
entia  vero  temperantiam,  etc.  (2  Pet.  i.  5-7).  Diximus  aiitem  antea, 
legem  Dei,  qure  voluntas  Dei  est,  formulam  nobis  prsescribere  bono- 
rum  operum.  Et  Apostolus  ait :  Hcec  est  voluntas  Dei,  sanctificatio 
vestra,  %it  abstineatis  ab  immundiiie,  et  ne  quis  opprhnat  aut  fraudet 
in  negotio  fratrem  suum  (1  Thess.  iv,  4-6).  Etenim  non  probantur 
Deo  opera,  et  nostro  arbitrio  delecti  cultns,  quos  Paulus  nuncupat : 
l^eXo^priGKHag  (Col.  ii.  18).  De  quibus  et  Dominus  in  Evangelio : 
Frustra  me  colunt,  ait,  docentes  doctrinas  prcecepta  horninum  (Matt. 
XV.  9). 

6.  Improbamus  ergo  liujusmodi  opera :  adprobamns  et  urgenius  ilia, 
quae  sunt  ex  voluntate  et  mandato  Dei.  Ilia  ipsa  fieri  debent,  non  ut 
his  promereamur  vitam  oeternam.  Donum  Dei  enim  est,  ut  Apostolus 
ait,  vita  seterna,  neque  ad  ostentationem,  quam  rojecit  Dominus  (Matt. 
vi.),  neque  ad  qusestum,  quem  et  ipsum  rejecit  (Matt,  xxiii.),  sed  ad 
gloriam  Dei,  ad  ornandam  vocationem  nostram,  gratitudinemque  Deo 
prajstandam,  et  ad  utilitatem  proximi.  Rursus  enim  Dominus  noster 
in  Evangelio  dicit :  Sic  luceat  lux  vestra  coram  Jiominibus,  ut  videant 
vestra  ojpera  bona^,  et  glorificent  Patrem,  qui  in  ccdis  est  (Matt.  v.  16). 
Sed  et  Apostolus  Paulus :  Ambulate  digne  vocatione  vestra  (Epli.  iv. 
1).  Item:  Quidqnid  egeritis,  inqnit,  aut  sermone  aut  facto,  omnia 
in  nomine  Jesu  facite,  gratias  agentes  Deo  et  Patri  per  ilium  (Col. 
iii.  17).  Idem :  Wemo,  quod  sumn  est,  quarat,  sed  quisque  quod 
alterius  (Phil.  ii.  4).  Et:  Discant  et  nostri,  bona  opera  tueri  ad  ne- 
cessarios  usus,  ut  non  shit  infrugiferi  (Tit.  iii.  14). 


270  SYMBOLA  EVANGELICA. 

7.  Quamvis  ergo  doceuimis  cum  Apostolo.  liominem  gratis  justificaii 
per  fidem  in  Christum,  et  non  per  ulla  opera  bona,  non  ideo  tanien 
vilipendinius  ant  condeinnamus  opera  bona.  Cnni  seianius,  homineni 
nee  conditura  nee  regenitum  esse  per  lidem,  ut  otietur,  sed  potins,  nt 
indesinenter,  qna3  bona  et  utilia  sunt,  faciat.  Etenini  in  Evangelio 
dicit  Dominus :  Bona  arhor  honurii  fructum  adfert  (Matt.  xii.  33). 
Et  iternm :  Quid  in  me  manet,  plxirhnum  fructum  adfert  (Job. 
XV.  5).  Denique  Apostolus :  Dei  siinms  creatura,  ait,  conditi  in 
Christo  Jesu  ad  opera  iona,  qucB  jprwj>aravit  Deus,  ut  in  eis  ainbu- 
leimis  (Epb.  ii.  10).  Et  iternm  :  Qui  tradidit  semetijpsum,  ])ro  noMs, 
at  redimeret  ah  omni  iniquitate  et  mundaret  sibi  j)oj)Hlum  jx^cu- 
liarem,  sectatorem  honorum  operum  (Tit.  ii.  14). 

8.  Damnamns  itaque  omnes,  qui  bona  opera  contemnunt,  non  cu- 
randa  et  inntilia  esse  blaterant.  Interim,  quod  et  antea  dictum  est, 
non  sentimus,  per  opera  bona  nos  servari,  illaque  ad  salutem  ita  esse 
necessaria,  ut  absque  illis  nemo  unquani  sit  servatus.  Gratia  enim 
soliusque  Christi  beneficio  servamur.  Opera  necessario  ex  fide  pro- 
gignuntur.  At  improprie  his  sahis  attribuitur:  quae  propriissime  ad- 
se.ribitur  gratine.  Notissima  enim  est  ilia  Apostoli  sentential  Si  per 
gratiam,  jam  non  ex  operibus :  quandoquideni  gratia,  jam  non  est 
gratia.  Sin  ex  operihus,  jam  non  ex  gratia;  quandoqxddem  jam 
opics,  non  est  opus  (Eom.  xi.  6). 

9.  Placent  vero  adprobanturque  a  Deo  opera,  quae  a  nobis  fiunt  per 
fidem.  Quia  illi  placent  Deo,  propter  fidem  in  Christum,  qui  faciunt 
opera  bona,  qua?  insuper  per  Spiritum  Sanctum  ex  gratia  Dei  sunt 
facta.  S.  Petrus  enim :  In  quavis  gente,  inquit,  qui  timet  ip)sum  et 
operatur  justitiam,  is  accejjtus  est  illi  (Act.  x.  35).  Et  Paulus:  N'on 
desinimus  orare  pro  vohis,  ut  ambuletis  digne  Domino,  ut  per  omnia 
placeatis,  in  omni  optere  hono  fructiflcantes  (Col.  i.  9,  10).  Itaque 
veras,  non  falsas  aut  philosophicas  virtutes,  vei'e  bona  opera  et  genuina 
Christiani  hominis  ofiicia  sedulo  docemus,  et  quanta  possumus,  dili- 
gentia  vehemcntiacpic  omnibus  inculcamus,  vituperantes  omnium  illo- 
rum  et  desidiam  et  hypocrisin,  qui  ore  Evangelium  laudant  et  pro- 
fitentur,  vita  autem  turpi  dedecorant,  proponentes  hac  in  causa  horri- 
biles  Dei  minas,  amplas  denique  promissioues  Dei,  et  liberalia  pra3- 
mia,  exhortando,  consolando,  et  objurgando. 

10.  Etenim  docemns,  Deum  bona  operantibus  aniplam  dare  merce- 


THE  SECOND  HELVETIC  CONFESSION.  271 

dem,  juxta  illam  proplietae  seiitentiam :  Cohibe  vocem  tuani  a  fieta : 
qiioniam  erit  merces  ojperi  tuo  (Jer.  xxxi.  16).  In  Evangelio  quoque 
dixit  Domiiuis:  Gaudete  et  exultate,  quia  merces  vestra  multa  est  in 
coelis  (Matt.  v.  12).  Et  qui  dedei'it  uni  ex  minimis  meis  pocidum 
aqiuG  frigidic,  amen  dico  vohis,  own  perdet  'inercedem  suam  (Matt.  x. 
42).  Keferiinus  tamen  mercedem  banc,  qnani  Dominus  dat,  non  ad 
inentum  liominis  accipientis,  sed  ad  bonitatem,  vel  liberalitatcm,  et 
veritatem  Dei  promitteiitis  atqiie  daiitis,  qui,  cum  nibil  debeat  cui- 
quam,  proniisit  tamen,  se  suis  cultoribus  fidelibus  mercedem  daturum: 
qui  interim  dat  eis  etiam,  nt  ipsum  colant.  Sunt  multa  pra^terea  in- 
digna  Deo,  et  imperfecta  pUnima  inveniuntur  in  operibus  etiam  sane 
torum :  quia  vero  Deus  recipit  in  gratiam  et  complectitur  propter 
Christum  operantes,  mercedem  eis  promissam  persolvit.  Alioqui  enim 
justitine  nostrte  comparantur  panno  menstruato  (Isa.  Ixiv.  6).  Sed  et 
Dominus  dicit  in  Evangelio:  Cumfeceritis  omnia,  quae, jpro&cepta  sunt 
voMs,  dicite,  servi  imitiles  sumiis  :  quod  dehuimus  facere,  fecimus 
(Luc.  xvii.  10). 

11.  Tametsi  ergo  doceannis,  mercedem  dari  a  Deo  nostris  beuefactis, 
simul  tamen  docemus  cum  Augustino^  coronare  Deum  in  nobis  non 
merita  nostra,  sed  dona  sua.  Et  proinde  quidquid  accipimus  merce- 
dis,  dicimus  gratiam  quoque  esse,  et  magis  quidem  gratiam  quani  mer- 
cedem :  quod,  quae  bona  facimus,  per  Deum  magis,  quam  per  nos  ip- 
sos  facimus:  et  quod  Paulus  dicat:  Quid  habes,  quod  non  accepisti? 
Si  vero  accej>isti,  quid  gloriavis,  quasi  non  accejperis  f  (1  Cor.  iv.  7). 
Et  quod  bine  collegit  beatus  martyr  Cvprianus  :  In  nullo  nobis  glorian- 
dum  esse,  quando  nostrum  nihil  sit.  Damnaraus  ergo  illos,  qui  merita 
hominum  sic  defendunt,  ut'  evacuent  gratiam  Dei. 

CAP.  XVII. 

De  Catholica  et  Sancta  Dei  Ecclesia,  et  Unico  Capite  Eoclesle. 
[Cone.  Aug.,  Aet.  VII.,  YIII.] 

1.  Quando  autem  Deus  ab  initio  salvos  voluit  fieri  homines,  et  ad 
agnitionem  veritatis  venire,  oportet  omnino  semper  fuisse,  nunc  esse, 
et  ad  finem  usque  seculi  futuram  esse  Ecclesiam,  id  est,  e  mundo  evo- 

'  Kindler  reads  et  for  ut — a  typographical  error. 


272  SYMBOLA  EVANGELICA. 

catiim  vel  collectiim  coetum  fidelinin,  sanctorum,  inqiiam,  omnium 
communionem,  eornm  videlicet,  qui  Deum  verum,  in  Christo  Serva- 
tore,  per  verbum  ct  Spiritum  Sanctum  verc  cognoscnnt  et  rite  colunt, 
denique  omnibus  bonis  per  Christum  gratuito  oblatis  fide  participant. 
Sunt  isti  omnes  unius  civitatis  elves,  viventes  sul)  eodem  Domino,  sub 
iisdem  legibus,  in  eadem  omnium  bonorum  participatione.  Sic  enim 
hos  concives  sanctorum  et  domesticos  Dei  aj^pellavit  Apostohis  (Epb. 
ii.  19) :  Sanctos  appellans  fideles  in  terris,  sanguine  Filii  Dei  sanctifi- 
catos  (1  Cor.  vi.  11).  De  quibus  onmino  intelligendus  est  Sjmboli 
articulus:  Credo  sanctam  Ecclesiam  Catholicam,  sanctorum  commu- 
nioncm. 

2.  Et  cum  semper  unus  modo  sit  Deus,  unus  Mediator  Dei  et  horai- 
num  Jesus  Messias,  unus  item  gregis  universi  pastor,  unum  hujus  cor- 
poris caput,  unus  denique  Spiritus,  una  sabis,  una  fides,  unum  testa- 
mentum  vel  foedus ;  necessario  consequitur  unam  duntaxat  esse  Eccle- 
siam :  quam  propterea  Catholicam  nuncupamus,  quod  sit  universalis, 
et  diffundatur  per  omnes  mundi  partes,  et  ad  omnia  se  tcmpora  ex- 
tendat,  nuUis  vel  locis  inclusa  vel  temporiblis.  Damnamus  ergo  Dona- 
tistas,  qui  Ecclesiam  in  nescio  quos  Africce  coarctabant  angulos.  ISTec 
Romanensem  adprobanius  clerum,  qui  solam  prope  Romanam  Eccle- 
siam venditat  pro  Catholica. 

3.  Diducitur  quideni  Ecclesia  in  partes  vel  species  varias,  non  quod 
divisa  aut  divulsa  sit  in  semetipsa,  sed  magis  propter  membrorum  in 
ipsa  diversitatem  distincta.  Aliam  enim  faciunt  Ecclesiam  militan- 
tem,  aliam  vero  triumphantera.  Militat  ilia  adhuc  in  terris,  et  certat 
cum  carnc,  cum  mundo,  et  principe  mundi  hujus,  diabolo,  cum  peccato 
atque  morte.  Hsec  vero  rude  jam  donata,  in  coelo  triumphat  de  istis 
dcvictis  omnibus,  et  exultat  coram  Domino :  nihilominus  habent  illae 
inter  sese  communionem,  vel  conjunctionem. 

4.  Et  militans  in  terris  Ecclesia  semper  plurimas  habuit  particulares 
ecclesias,  qua?  tamen  omnes  ad  unitatem  Cat]u)lica3  Ecclesice  referun- 
tur.  Ilaic  alitor  fuit  instituta  ante  legem  inter  patriarchas,  alitor  sub 
Mose  per  legem,  alitor  a  Christo  per  Evangelium.  Yulgo  numerantur 
fere  duo  popitli,  Israelitarum  videlicet  et  gentium,  vel  eorum,  qui  ex 
Judans  et  gentibus  collecti  sunt  in  Ecclesiam,  testamenta  item  duo, 
vetus  et  novum.  Omnium  tamen  liorum  populorum  una  fuit  et  est 
societas,  una  salus  in  uno  Messia,  in  quo  ecu  membra  unius  corporis 


THE  SECOND  HELVETIC  CONFESSION.  273 

sub  unum  caput  connectuiitur  omnes,  in  eadem  fide,  etiam  de  eodein 
cibo  et  potu  spiritiiali  participantes.  Agnoscimiis  liic  tamen  diversa 
fiiisse  tempora,  diversa  symbola  promissi  et  exhibiti  Messige,  snbla- 
tisqiie  caerimonialibus,  lucein  nobis  illnstriorem  lucere,  et  dona  anc- 
tiora  donari,  et  libertatem  esse  pleniorem. 

5.  Usee  Ecclesia  Dei  sancta  voeatur  domus  Dei  viventis,  exstructa 
ex  lapidibns  vivis  et  spiritualibus,  et  imposita  super  petram  immotam, 
super  fundamentum,  quo  aliud  collocari  non  potest :  et  ideo  nuncu- 
patur  etiani  columna  et  basis  veritatis  (1  Tim.  iii.  15).  Non  errat  ilia, 
quamdiu  innititur  petra?  Christo  et  f  undamento  Prophetaruin  et  x\po- 
stolorum.  Nee  mirum,  si  erret,  quoties  deserit  ilium,  qui  solus  est 
Veritas.  Yocatur  Ecclesia  etiam  virgo  ac  spousa  Christi,  et  quidem 
unica  et  dilecta.  Apostolus  enim :  Adjunxi  vos,  inquit,  tc7ii  viro,  ut 
virginem  castam  exhiberetis  Christo  (2  Cor.  xi.  2).  Voeatur  Ecclesia 
grex  ovium  sub  uno  pastore  Christo,  idque  apud  Ezechielem  in  Cap. 
XXXIV.  et  apud  Joannem  in  Cap.  X.  Voeatur  item  corpus  Christi, 
quia  fideles  sunt  viva  Christi  membra,  sub  capite  Christo. 

6.  Caput  est,  quod  in  corpore  eminentiam  habet,  et  unde  corpus 
vitam  haurit,  cujus  spiritu  regitur  in  omnibus,  unde  et  incrementa 
et,  ut  crescat,  habet.  Uuicum  item  est  corporis  caput,  et  cum  corpore 
habet  congruentiam.  Ei-go  Ecclesia  non  potest  ullum  aliud  habere 
caput,  quam  Christum.  Nam  ut  Ecclesia  est  corpus  spirituale,  ita 
caput  habeat  sibi  congruens  spirituale,  utique  oportet.  Nee  alio  potest 
regi  spiritu,  quam  Christi.  Paulus  quoque :  Tpse  est  caput,  inquit, 
corj)oris  ecclesice,  qui  est  2)rinci])iiLm,primogenitus  ex  mortuis,ut  sit 
ij^se  in  omnibus  priinas  tenens  (Col.  i.  18).  Et  idem  iterum:  Chi'istus 
est,  inquit,  cajnit  ecclesice,  qui  idem  scdutem  dat  corpori  (Eph.  v.  23). 
Et  rursus:  Qui  est  caput  ecclesice,  ait,  quce  corjms  illius,  complemen- 
tum  ejus,  qui  omnia  in  omnibus  adiraplet  (Eph.  i.  22,  23).  Item: 
Adolescamus  in  ilium  jjer  omnia,  qui  est  caput,  nempe  Christus, 
in  quo  totum  corpus,  si  compingatur,  incrementum  capit  (Eph.  iv. 
15,  16). 

7.  Non  probamus  ergo  doctrinam  cleri  Romani,  facientis  suum  ilium 
Eomanum  Pontificem  CatholicsB  in  terris  ecclesias  militantis  pastorem 
universalem  et  caput  summum,  adeoque  verum  Christi  vicarium,  qui 
habeat  in  Ecclesia  plenitudinem,  ut  vocant,  potestatis,  et  dominium 
supremum. 


274  SYMBOLA  EVANGELICA. 

8.  Docemns  ciiim,  Christum  Dominiiin  esse  et  manero  nnicura  pas- 
torem  nnivei*salem,  summum  item  Pontificem  coram  Deo  Patre,  ac  in 
Ecclesia  ipsnm  omnia  pontificis  vel  pastoris  obire  munia,  ad  finem 
usque  soBculi,  ideoque  iiullo  indigere  vicario,  qui  absentis  est.  Christns 
vero  prcesens  est  ecclesiie,  et  caput  vivificum.  Ilic  Apostolis  suis 
Apostolorunique  successoribus  primatum  et  dominium  in  Ecclesia  se- 
verissime  prohibuit.  [Quicunque  ergo  huic  iUustri  veritati  contradi- 
centes  rebictantur,  et  in  Ecclesiara  Christi  diversam  inducunt  guber- 
nationem,  quis  non  videat,  eos  illis  potius  esse  adcensendos,  de  quibus 
Apostoli  Christi  vaticinantur,  Petrus  (2  Pet.  ii.),  et  Paulus  (Act.  xx., 
2  Cor.  xi.,  et  2  Tliess.  ii.),  et  aliis  quoque  in  locis?]^ 

9.  Sublato  autem  capite  Romano ;  nullam  indncimus  in  Ecclesiam 
Christi  itTu^iav,  vel  perturbationem :  cum  doceamus,  gubernationem 
Ecclesise,  ab  Apostolis  traditara,  nobis  sufficere  ad  retinendam  in  justo 
ordine  Ecclesiam,  qujE  ab  initio,  dum  hujusmodi  capite  Pomano,  quale 
hodie  dicitiir  Ecclesiam  conservare  in  ordine,  caruit,  atactica  vel  inor- 
dinata  non  fuit.  Servat  quidem  caput  Pomanum  tyrannidem  suam, 
et  corruptelam  inductam  in  Ecclesiam:  sed  impedit  interim,  oppug- 
nat,  et,  quantis  potest  viribus,  exscindit  jnstam  ecclesise  reformatio- 
nem, 

10.  Objicitiir  nobis,  varia  esse  in  ecclesiis  nostris  certamina  atque 
dissidia,  posteaquam  se  a  Romana  separarunt  Ecclesia,  proinde  non 
esse  eas  Ecclesias  veras.  Quasi  vero  nulla3  unquam  fuerint  in  Ec- 
clesia Romana  secta?,  nulla  imquam  dissidia  atque  certamina,  et  qui- 
dem de  religione,  non  tam  in  scholis,  quam  in  cathedris  sacris,  in 
medio  populi  instituta.  Agnoscimus  sane,  dixisse  Apostolum :  Dens 
non  est  Deus  dissensio7iis,  sed  pads  (1  Cor.  xiv.  33).  Et:  Cum  sit  in 
vohis  cemidatio  et  contention  an  non  carnales  estisf  (1  Cor.  iii.  3). 
Negari  tamen  non  potest,  Deum  fuisse  in  Ecclesia  Apostolica,  et  Apos- 
tolicam  Ecclesiam  fuisse  Ecclesiam  veram,  in  qua  tamen  fuerunt  con- 
certationes  et  dissidia.  Reprehendit  enim  Petrum  Apostolum  Aposto- 
lus Paulus,  ab  hoc  dissidet  Barnabas  (Gal.  ii.).     Certamen  grave  exo- 


'  The  passage  inclosed  in  brackets  was  substituted  by  Bullinger  for  tlie  following  passage : 
'  Clmz  vero  Rontanenses  fingunt  de  ministeriuli  cajnte  et  titulo  servi  servorum  Dei,  minime  re- 
ci/nimis.  Experimur  enim  tores  illas  inanes  jactari,  at  popam  sese  constituere  adversarium 
Christi  et  efferre  se  adversus  Deum,  adeo  ut  in  templo  Dei  sedeat  ostentans  se  ijisum  esse  Deum. 
2  Thcss.  ii.'     See  Niemeyer,  p.  501. 


THE  SECOND  HELVETIC  CONFESSION.  275 

ritur  in  Ecclesia  Aiitiocliena  inter  eos,  qui  iiniim  Cliristiim  prcedica- 
bant :  sicut  commenionit  Lucas  in  Actis  Apost.,  Cap.  XY.  Gravia  sem- 
per fuerunt  in  Ecclesia  certamiiia,  et  dissensernnt  inter  sese  de  rebus 
non  levibus  doctores  ecclesia?  i)ra3clarissimi,  ut  ex  his  contentionibus 
interim  Ecclesia  non  id  esse  desineret,  quod  erat.  Ita  enim  placet  Deo, 
dissidiis  ecclesiasticis  uti,  ad  gloriam  nominis  sui,  ad  illustrandam  de- 
nique  veritatem,  et  ut  qui  probati  sunt,  manifesti  fiant. 

11.  Ceterum,  ut  non  agnoscimus  aliud  caput  Ecclesioe  quam  Chri- 
stum, ita  non  agnoscimus  quamlibet  Ecclesiam,  qua?  se  venditat  pro 
vera,  veram  esse  Ecclesiam ;  sed  illam  docemus  veram  esse  Ecclesiam, 
in  qua  signa  vel  notte  inveniuntur  Ecclesise  ver^fi,  imprimis  vero  Yerbi 
Dei  legitima  vel  sincera  prsedicatio,  prout  nobis  est  tradita  in  libris 
Prophetarum  et  Apostolorum,  qui  omnes  ad  Christum  deducunt,  qui ' 
in  Evangelio  dixit :  Oves  tnece  vocem  ineam  cmdiunt,  et  ego  cognosco 
eas,  et  seqmintur  vie,  et  ego  vitaiii  aternam  do  eis.  Alieiium  aiitem 
non  sequuntur,  sed  fugiunt,  ah  eo,  quia  non  novemint  vocem  alieno- 
rum  (Joh.  x.  4,  5,  27,  28). 

12.  Et  qui  tales  sunt  in  Ecclesia,  hi  unam  habent  jfidem,  ununi  spiri- 
tnm,  et  idcirco  unum  solum  Deum  adorant,  solum  hunc  hi  spiritu  et 
veritate  colunt,  hunc  ex  toto  corde  et  omnibus  viribus  solum  diligunt, 
solum  per  Christum  mediatorem  et  intercessorem  unicum  invocant, 
extra  Christum  fidemque  in  ipsum  nullam  qua^runt  justitiam  et  vitam; 
quia  Christum  solum  caput  et  fundamentum  Ecclesice  agnoscunt,  ac 
super  hoc  impositi  quotidie  se  poenitentia  reparant,  patientia  impositarn 
ipsis  crucem  ferunt,  sed  et  caritate  non  ficta  cum  omnibus  Christi 
membris  connexi,  liac  se  declarant  discipulos  esse  Christi,  perseve- 
rando  in  vinculo  pacis  atque  unitatis  sanctse ;  simul  et  participant 
sacraraentis  a  Christo  institutis,  et  ab  Apostolis  traditis :  neque  his 
aliter  utuntur,  quam  uti  acceperunt  a  Domino,  Notum  est  enim  om- 
nibus illud  Apostoli :  Ego  enim  accepi  a  Domino,  quod  et  tradldl 
voMs  (1  Cor.  xi.  23).  Proinde  damnamus  illas  ecclesias,  ut  alienas 
a  vera  Christi  Ecclesia,  quae  tales  non  sunt,  quales  esse  debere  audivi- 
mus,  utcunque  interim  jactent  successionem  episcopornm,  unitatem, 
et  antiquitatem.  Quinimo  prsecipiunt  nobis  Apostoli,  ut  fugiamus 
idololatriam  et  Babylonem,  et  ne  participemus  cum  hac,  nisi  et  plaga- 
rum  Dei  participes  esse  velimus  (1  Cor.  x.  14,  21 ;  1  Joh.  v.  21 ;  Apoc. 
xviii.  4;  1  Cor.  vi.  9). 


27G  SYMBOL  A  EV  ANGELICA. 

13.  Commuiiioiicin  vero  cum  Ecclesia  Cliristi  vera  tanti  facimus,  lit 
iiegemus  eos  coram  Deo  vivere  posse,  qui  cum  vera  Dei  Ecclesia  non 
cominuuicaut,  sed  ab  ea  se  separaut.  Nam  ut  extra  arcam  Xoti  non 
erat  ulla  salus,  pereunte  inundo  in  diluvio,  ita  credimus,  extra  Chri- 
stum, qui  se  electis  in  Ecclesia  fruendum  prsebet,  nullam  esse  salutem 
certam :  et  proinde  docemus,  ^■ivere  volentes  non  oportere  separari  a 
vera  Cliristi  Ecclesia. 

14.  Signis  tamen  commemoratis  uon  ita  arete  includinius  Ecclesiam, 
ut  ornnes  illos  extra  Ecclesiam  esse  doceamus,  qui  vel  sacramentis  non 
participant,  non  quidein  volentes,  neque  per  contemtiim,  sed  necessi- 
tate potins  inevitabili  coacti,  nolentes  ab  iis  abstinent,  aut  iis  carent : 
vel  in  quibus  aliquando  deficit  fides,  non  tamen  penitus  exstinguitur, 
aut  prorsus  desinit :  vel  in  quibus  infirmitatis  vitia  atque  errores  inve- 
niuntur.  Scimus  enim,  Deum  aliquot  habuisse  in  mundo  amicos,  ex- 
tra Israelis  rempublicam.  Scimus,  quid  populo  Dei  evenerit  in  cap- 
tivitate  Babylonica,  in  qua  sacrificiis  suis  caruerunt  annis  septuaginta ; 
scimus,  quid  evenerit  S.  Petro  negatori,  et  quid  qiiotidie  evenire  soleat 
electis  Dei  fidelibus,  errantibus  et  infirmis.  Scimus  pr^eterea,  quales 
Apostolorum  temporibus  fuerint  Galatarum  et  Corintliiorum  ecclesire, 
in  quibus  multa  et  gravia  accusat  Apostolus  scelera,  et  tamen  nun- 
cupat  easdem  sanctas  Christi  ecclesias. 

15.  Quinimo  fit  aliquando,  ut  Deus  justo  judicio  veritatem  verbi  sui, 
fideinque  Catliolicam,  et  cultum  Dei  legitimum  sic  obscurari  et  con- 
velli  sinat,  ut  prope  videatur  exstincta,  et  nulla  amplius  superesse  Ec- 
clesia: siciiti  factum  videmus  Eliae  et  aliis  temporibus.  Interim  liabet 
Dens  in  hoc  mundo  et  in  hisce  tenebris  suos  illos  veros  adoratores,  nee 
paucos,  sed  septem  niillia  ac  plures  (1  Reg.  xix.  18 ;  Apoc.  vii.  4, 9).  Nam 
et  Apostolus  clamat:  SoUdum  fundamentxim  Dei  stai,  hahens  signa- 
culum  hoc,  novit  Dorninus,  qui  sunt  sui  !  etc.  (2  Tim.  ii.  10).  Unde 
et  Ecclesia  invisibilis  appellari  potest,  non,  quod  homines  sint  invisi- 
biles,  ex  quibus  Ecclesia  coUigitur,  sed  quod  oculis  nostris  absconsa, 
Deo  autem  soli  nota,  judicium  humanum  sa^pc  subterfugiat. 

IG.  Eursus  non  omnes,  qui  nuraerantur  in  Ecclesia,  sancti  et  viva 
atque  vera  sunt  ecclesiae  membra.  Sunt  enim  liypocritse  multi,  qui 
foris  Verbiim  Dei  audiuiit,  et  sacramcnta  palam  percipiunt,  Deum 
quoque  per  Christum  invocare  solum,  Christum  confiteri,  justitiam 
suam  unicam,  Deum  item  colere,  et  caritatis  officia  exercere,  patien- 


THE  SECOND  HELVETIC  CONFESSION.  277 

tiaque  in  calamitatibns  ad  tempiis  perdurare  videntur;  sed  iiitus  vera 
Spiritus  illiiminatione,  et  fide  aiiimique  sinceritate,  et  finali  perseve- 
rantia  destituimtur.  Qui  etiam,  qiiales  swit,  tandem  deteguntur  fere. 
Joannes  enini  Apostolus :  Exierunt  ex  nobis,  in  quit,  sed  non  erant  ex 
nohis.  ISTam  si  fuissent  ex  nobis,  jpermansissent  xitique  nohiscuvi 
(1  Joli.  ii.  19).  Et  tamen,  dura  hi  sinnilant  pietatera,  licet  ex  Ecclesia 
non  sint,  numerantm*  tamen  in  Ecclesia :  sicuti  proditores  in  republica, 
priusqnam  detegantur,  numerantur  et  ipsi  inter  cives,  et  quemadmo- 
duni  loliimi  vel  zizauia  et  palea  inveniuntur  in  tritico,  ant  sicut  strnm^e 
et  tumores  inveniuntur  in  integro  corpore,  cum  revera  morbi  et  de- 
formitates  sint  verius  corporis,  quain  membra  vera.  Proinde  Ecclesia 
Dei  recte  compai-atnr  sagenie,  qnas  oranis  generis  pisces  attrahit,  et 
agro,  in  quo  inveniuntur  et  zizania  et  triticum.  Ubi  maxime  cavere 
oportet,  ne  ante  tempus  judicemns,  et  excludere  abjicereque,  aut  ex- 
cindere  conemur  eos,  quos  Dominns  excludi  abjiciqne  non  vult,  aut 
quos  sine  jactura  EcclesifB  separare  non  possnmus.  Rnrsus  vigilan- 
dnm  est,  ne,  stertentibus  piis,  impii  proficiendo  damnnm  dent  Ecclesiae 
(Matt.  xiii.  25). 

17.  Observandum  pra^terea  diligenter  docemus,  in  quo  potissimum 
sit  sita  Veritas  et  unitas  Ecclesiie,  ne  temere  scliismata  excitemus,  et  in 
Ecclesia  foveamns.  Sita  est  ilia  non  in  cnerimoniis  et  ritibns  externis, 
sed  magis  in  veritate  et  nnitate  fidei  Catliolicse.  Fides  Catliolica  non 
est  nobis  tradita  liumanis  legibns,  sed  Scriptura  divina,  cujus  compen- 
dium est  Symbolum  Apostolicum,  Unde  legimus,  apud  veteres  rituum 
fuisse  diversitatem  variam,  sed  eam  liberam,  qua  nemo  nnqnam  existi- 
mavit  dissolvi  unitatem  ecclesiasticam.  In  dograatibus  itaque  et  in 
vera  concordiqne  prsedicatione  Evangelii  Christi,  et  in  ritibus  a  Do- 
mino diserte  traditis,  dicimns  veram  Ecclesise  constare  concordiain; 
ubi  illam  maxime  Apostoli  sententiam  nrgemus.  Quotquot  itaque 
])evfecti  sumus,  7wc  sentiamus.  Quod  si  quid  aliter  sentitis,  hoc 
quoque  vohis  Deus  revelahit.  Attamen  in  eo,  ad  quod  j)ervcni7)ius, 
eadem  incedamus  regula,  et  itidem  simus  affecti  (Phil.  iii.  15, 16). 


278  SYMBOLA  EVANGELICA. 

CAP.  XYlll. 

De  Ministeis  Ecclesle,  iPsqKUMQUE  Institctione  et  Officiis.    [Conf. 

Aug.,  Art.  XIV.] 

1,  Dens  ad  colligendam  vel  coiistituendam  sibi  Ecclesiam,  eanaem- 
qiie  giibernandain  et  couservaudam,  semper  usus  est  iniuistris,  iisque 
utitiir  adbuCj  et  utetur  porro,  quoad  Ecclesia  in  terris  fuerit.  Ergo 
ministrorum  origo,  institutio  et  functio  vetustissima  et  ipsins  Dei,  iion 
nova  aut  liominum  est  ordinatio.  Posset  sane  Deus  sua  potentia  im- 
mediate sibi  adjungere  ex  bominibus  Ecclesiam,  sed  maluit  agere  cum 
bominibus  per  ministerinm  bominum.  Proinde  spectandi  sunt  mini- 
stri,  non  ut  ministri  duntaxat  per  se,  sed  sicut  ministri  Dei,  utpote  per 
quos  Dens  salutem  bominum  operatur.  Unde  cavendum  monemus, 
ne  ea,  quae  sunt  conversionis  nostras  et  institutionis,  ita  occultai  vir- 
tuti  Spiritus  Sanctum  attribuamus,  ut  ministerium  ecclesiasticum  eva- 
cuemus.  Nam  convenit  nos  semper  esse  memores  verborum  Apostoli : 
Quomodo  credent,  de  quo  non  aud'teruntf  qiiomodo  autem  audient 
absque  prcedicante?  Ergo  fides  est  ex  audit  u,  audit  us  autem  per 
Verhum  Dei  (Pom.  x.  14, 17).  Et  quod  Dominus  dixit  in  Evangelio : 
Amen,  amen,  dlco  vohis,  qui  recipit,  quemcunque  misero,  me  recijnt, 
qui  autem  me  7'ecij)it,  reci^pit  eum,  qui  me  niisit  (Job.  xiii.  20).  Et 
quod  vir  Macedo  per  visionem  Paulo  in  Asia  agenti  apparens,  sub- 
monuit  et  dixit :  Profeetus  in  Macedoniam,  sucurre  nobis  (Act.  xvi. 
9).  Alibi  enim  idem  Apostolus  dixit :  Dei  sumus  cooj.)erarii,  Dei  agri- 
colatio  et  (sdificatio  estis  (1  Coi-.  iii.  9). 

2.  Rursus  tamen  et  lioc  cavendum  est,  no  ministris  et  ministerio 
nimium  tribuamus,  memores  etiam  liic  verborum  Domini,  diceutis  in 
Evangelio :  Nemo  venit  ad  me,  nisi  Pater  mens  traxerit  eum  (Job. 
vi,  14),  et  verborum  Apostoli:  Quis  igitur  est  Paulusf  quis  autem 
Ajpollo,  nisi  ministri,  per  quos  credidistis,  et  ut  cuique  Dominus  de- 
dit  ?  Ego  plantavi,  Ajyollo  rigavit :  sed  Deus  dedit  incrementum. 
Itaque  non  qui  plantat,  est  aliquid,  neque  qui  rigat,  sed  qui  dat  in- 
crementum Deus  (1  Cor.  iii.  5-7).  Credamus  ergo,  Deum  Yerbo  suo 
nos  docere  foris  per  ministros  suos,  intus  autem  commovere  electorum 
suornm  corda  ad  fidem  per  Spiritnm  Sanctum ;  idcoque  cnincm  glo- 
riam  totius  liujus  bencficii  referendam  esse  ad  Deum.  Sed  ca  de  re 
dictum  est  et  primo  capite  liujus  expositionis. 


THE   SECOND  HELVETIC   COKFESSION.  279 

3.  Et  cpidem  ab  initio  nmndi  usns  est  Dens  omnium  prrestantissimis 
ill  mmiclo  (simplicibus  qiiidem  pluribus  in  mundana  sapientia  vel  phi- 
losophia,  sed  excellentissimis  in  vera  tlieologia)  hominibus,  Patriarcbis 
videlicet,  cum  qnibus  non  raro  coUocntus  est  per  angelos.  Fuernnt 
enim  Patriarcbce  sui  seculi  Propbetse  sive  Doctores,  quos  Deus  boc 
nomine  aliquot  voluit  secula  vivere,  ut  essent  veluti  Patres  et  lumina 
orbis.  Secutus  est  illos  Moses  cum  Propbetis^  per  universum  mundum 
celeberrimis. 

4.  Quid  quod  post  bos  misit  Pater  coelestis  Filium  suum  unigeni- 
tum,  doctorem  mundi  absolutissimum,  in  quo  est  abscondita  divina  ilia 
sapientia,  et  in  nos  derivata,  per  sacratissimam  simplicissimamque  et 
omnium  perfectissimam  doctrinam.  Allegit  enim  ille  sibi  discipulos, 
quos  fecit  Apostolos.  Hi  vero  exeuntes  in  mundum  universum  colle- 
gerunt  ubique  ecclesias  per  prredicationem  Evangelii,  delude  vero  per 
omnes  mundi  ecclesias  ordinarunt  pastores  atque  doctores,  ex  prsecepto 
Cbristi,  per  quorum  successores  hucusque  Ecclesiam  docuit  ac  guber- 
navit.  Itaque  nt  Deus  veteri  popnlo  dedit  Patriarcbas  una  cum  Mose 
et  Propbetis :  ita  novi  testamenti  populo  misit  suum  unigenitum  Fili- 
um una  cum  Apostolis  et  doctoribus  ecclesise. 

5.  Porro  ministri  novi  populi  variis  nuncupantur  appellationibus. 
Dicuntur  enim  Apostoli,  Propbetoe,  Evangelistse,  Episcopi,  Presbyteri, 
Pastores  atque  Doctores  (1  Cor.  xii.  3 ;  Epb.  iv.  11).  Apostoli  nullo  certo 
consistebant  loco,  sed  per  orbem  varias  colligebant  ecclesias.  Quae,  ubi 
jam  constitutes  erant,  desierunt  esse  Apostoli,  ac  subierunt  quique  in  sua 
ecclesia  in  locum  istorum  pastores.  Propbetse  quondam,  prsescii  fu- 
turorum,  vates  erant :  sed  et  Scripturas  interpretabantur,  quales  etiam 
bodie  adbuc  inveniuntur.  Evangelistaj  appellabantur  scriptores  Evan- 
gelicse  bistorise,  sed  et  praecones  Evangelii  Cbristi ;  quomodo  et  Paulus 
Timotbeum  jubet  implere  opus  Evangelistse.  Episcopi  vero  sunt  in- 
spectores  vigilesque  Ecclesiae,  qui  victum  et  necessaria  ecclesise  dispen- 
sant.  Presbyteri  sunt  seniores,  et  quasi  senatores  patresque  Ecclesiie, 
gubernantes  ipsam  consilio  salubri.  Pastores  ovile  Domini  et  custodi- 
unt,  et  ei  de  rebus  prospiciunt  necessariis.  Doctores  erudiunt,  et  ve- 
ram  fidem  pietatemquc  docent.  Licebit  ergo  nunc  ecclesiarum  mi- 
nistros  nuncupare  Episcopos,  Presbj'teros,  Pastores  atque  Doctores. 

6.  Subsequentibus  porro  temporibus,  multo  plures  in  Ecclesiam  Dei 

'  For  Prophetis  Niemeyer  reads  prophetin. 

YoL.  III.— T 


280  SYMBOLA  EVANGELICA, 

inductae  sunt  nmicupatioiies  miuistrornin  in  Ecclesia.  Alii  enini  ordi- 
nati  sunt  Patriarehoe,  alii  Arcliiepiscopi,  alii  Suffragan ei,  item  Metro- 
politani,  Arcliipi'esbyteri,  Diaconi  quoque,  Subdiaconi,  Acolutlii,  Exor- 
cistai,  Cantores,  Janitores,  et  nescio,  qui  alii,  ut  Cardinales,  Pra3positi,  et 
Priores,  Patres  rainores  et  majores,  ordines  majores  et  minores.  At  de 
liis  omnibus  nihil  sumus  nos  soliciti,  quales  olim  fucrint,  aut  nunc  sint. 
Sufficit  nobis  Apostolica  dc  ministris  doctrina. 

7.  [Conf.  Aug.,  de  Abus.  6.]  Ita  cum  sciamus  certo,  monaclios  et 
monacliorum  ordines  vel  sectas  neque  a  Christo,  neque  ab  Apostolis 
esse  institutas ;  docemus,  nihil  eas  ecclesia  Dei  utiles  esse,  irao  perni- 
ciosas.  Tanietsi  enim  quondam  (cum  esscnt  solitarii,  et  manibus  sibi 
victum  qua^rerent,  nee  ullis  essent  oneri,  sed  pastoribus  ecclesiarum 
ubique  parerent,  ut  laici)  fuerint  tolerabiles,  tamen  nunc,  quales  sint, 
videt  et  sentit  universus  orbis.  Prsetexunt  nescio  quip  vota  et  vivunt 
votis  suis  vitani  prorsus  contrariam :  ut  prorsus  optimi  eorum  inter  eos 
numerari  mereantur,  de  quibus  dixit  Apostolus:  Audimus  quosdam 
versantes  inter  vos  inordhiate,  nihil  operis  Jacioites,  sed  curiose 
agentes.  Tales  ergo  nos  in  nostris  ecclesiis  nee  halemus,  nee  in 
ecclesiis  Christi  Jmhendos  esse  docemus  (2  Thess.  iii.  11, 12), 

8.  Nemo  autem  lionorem  ministerii  ecclesiastici  usurpare  sibi,  id 
est,  ad  se  largitionibus,  aut  ullis  artibus,  aut  arbitrio  proprio,  rapere 
debet.  Vocentnr  et  eligantur  electione  ecclesiastica  et  legitima  mi- 
nistri  ecclesifc :  id  est,  eligantur  religiose  ab  Ecclesia,  vel  ad  hoc  depu- 
tatis  ab  Ecclesia,  ordine  justo,  et  absque  turba,  seditionibus  et  conten- 
tione.  Eligantur  autem  non  quilibet,  sed  homines  idonei,  eruditionc 
justa  et  sacra,  eloquentia  pia,  prudentiaque  sim})lici,  denique  modcra- 
tione  et  honestate  vitse  insignes,  juxta  canonem  Apostolicnm,  qui  ab 
Apostolo  contexitur  in  1  ad  Tim.  iii.  et  ad  Tit.  i.  Et  qui  electi  sunt,  or- 
dincntur  asenioribus  cum  orationibus  publicis,  et  impositione  manuum. 
Damnamus  hie  omnes,  qui  sua  sponte  currunt,  cum  non  sint  electi, 
missi,  vel  ordinati  (Jer.  xxiii.  32).  Damnamus  niinistros  ineptos,  et  non 
instructos  donis  pastori  necessariis. 

9.  Interim  aguoscimus,  quorundam  in  veteri  Ecclesia  pastorum  sim- 
})licitatem  innocuara  plus  aliquando  profuisse  ecclesise,  quam  quorun- 
dam cruditioncm  variam,  exquisitam,  delicatamque,  sed  paulo  fastno- 
siorem.  Undo  ne  hodie  quidem  rejicimus  simplicitatem  quorundam 
probam,  nee  tamen  oinnino  imperitam. 


THE  SECOND  HELVETIC  CONFESSION.  281 

10.  Nuiicnpaiit  sano  Apostoli  Cliristi  omncs  in  Christum  credentes 
sacerdotes,  sed  iion  ratioiie  ministerii,  sed  qiiod  per  Christum  omnes 
fideles  facti  reges  et  sacerdotes,  offerre  possnmus  spirituales  Deo  ho- 
stias  (Exod.  xix.  G;  1  Pet.  ii.  9;  Apoc.  i.  0).  Divcrsissima  ergo  inter  se 
sunt  sacerdotium  et  ministerium.  Ilhid  enim  commune  est  Christianis 
omnibus,  ut  modo  diximus,  hoc  non  item.  Nee  e  medio  sustuhmus 
ecclesioe  ministerium,  quando  repudiavimus  ex  Ecclesia  Cln-isti  sacer- 
dotium papisticum. 

11.  Equidem  in  Novo  Testamento  Christi  non  est  amplius  tale  sacer- 
dotium, quale  fuit  in  populo  A'eteri,  quod  unctionem  liabuit  externam, 
vestes  sacras  et  caerimonias  plurimas :  quce  typi  fuerunt  Christi,  qui 
ilia  omnia  veniens  et  adimplens  abrogavit.  Manet  autem  ij)se  solus 
sacerdos  in  ceternuni  (Ebr.  v.  6) ;  cui  ne  quid  derogemus,  nemini  inter 
ministros  sacerdotis  vocabulum  commuuicamus.  Ipse  enim  Dominns 
noster  non  ordinavit  nllos  in  Ecclesia  Novi  Testamenti  sacerdotes,  qui 
accepta  potestate  a  suffraganeo,  offerant  quotidie  hostiam,  ipsam  in- 
quam  carnem  et  ipsum  sanguinem  Domini  pro  vivis  et  mortuis,  sed  qui 
doceant  et  sacramenta  administrent.  Paulus  enim  simpliciter  et  bre- 
\  iter,  quid  sentiamus  de  Novi  Testamenti  vel  de  Ecclesise  Christianse 
nn'nistris,  et  quid  eis  tribuamus,  exponens:  Sio  nos  cesthnet  homo,  in- 
quit,  lit  oninistros  C%risti,  et  disjjensatores  mysteriorum  Dei  (1  Cor. 
iv.  1).  Proinde  vult  Apostolus,  nt  de  ministris  sentiamus,  tanquam  de 
ministris.  'YirrjpiTac  vero  nuncupavit  Apostolus  subremigatores,  qui 
ad  nauclerum  unice  respiciunt,  vel  homines  non  sibi,  nee  suo  arbitrio, 
sed  aliis  viventes,  Dominis  inquam  suis,  a  quorum  mandatis  omnino 
dependent.  Kam  minister  EcclesiiB  totus  et  in  omnibus  suis  .officiis 
non  suo  arbitrio  indulgere,  sed  illud  duntaxat  exsequi  jubetur,  quod  in 
inandatis  habet  a  suo  Domino.  Et  in  prsesenti,  quis  sit  Dominus,  ex- 
priraitur,  Christus,  cui  in  onmibus  ministerii  negotiis  sunt  mancipati 
ministri. 

12.  Adjicit  prseterea,  quo  ministerium  plenius  explanet,  ministros 
P^cclesise  oeconomos  esse  vel  dispensatores  mysteriorum  Dei.  Mysteria 
vero  Dei  miiltis  in  locis,  imprimis  ad  Eph.  iii.  3  appellavit  Paulus  Evan- 
gelium  Christi.  Mysteria  nuncupavit  etiam  A^etustas  Christi  sacra- 
menta. Proinde  in  hoc  sunt  vocati  ministri  Ecclesise,  ut  Evangelium 
Christi  adnuncient  fidelibus,  et  sacramenta  administrent.  Alibi  enim 
Icginius  in  Evangelic  de  fideli  servo  et  ^rudcnte^qiiod  euni  Domimis 


282  SYMBOLA  EVAIfGELICA. 

constituit  super  famiHam  suam,  ut  tempore  oppovtuno  det  el  cihum 
suujn  (Liic.  xii.  42).  Rursns  proficiscitur  alibi  in  Evangelic  peregre 
liomo,  relinquens  domiira,  et  in  hac  dat  servis  suis  potestateui  vel  snb- 
stantiam  siiam,  et  suuni  cuique  opus  (Matt.  xxv.  14  sqq.). 

13.  [Conf.  Aug.,  de  Abiis.  7.]  Nunc  ergo  commode  dicemus  etiam 
qucedam  de  potestate  et  officio  ministrorum  Ecclesice.  De  potestate 
liac  operosius  quidam  disputarunt,  subdideruntque  sute  potestati  omnia 
in  terris  summa,  idque  contra  mandatum  Domini,  qui  suis  dominium 
prohibuit,  humilitatem  autem  maximopere  commendavit  (Luc.  xxii.  25 ; 
Matt,  xviii.  1  sqq. ;  xx.  25).  Eevera  alia  quidem  potestas  est  mera  et  ab- 
soluta,  quffi  et  juris  vocatur.  Ea  potestate  Christo  Domino  universorum 
subjecta  sunt  omnia:  sicuti  ipse  testatus  est  et  dixit:  Data  est  mihi po- 
testas in  coelo  et  in  terra  (Matt,  xxviii.  18).  Et  iterum :  Ego  sum  p)rirmts 
et  novissimus,  ecce  sum  vivens  in  scecula  saculorum,  et  haheo  claves 
inferni  et  mortis  (Apoc.  i.  17, 18).  Item:  Ipse  habet  davem  David, 
qui  aperit,  et  nemo  claudit,  claudit,  et  nemo  aperit  (Apoc.  iii.  7). 

14.  Hanc  potestatem  sibi  servat  Dominus,  nee  in  alium  quemquam 
transfert,  ut  ipse  deinceps  otiosus  adsistat,  operantibus  ministris  spec- 
tator. Jesaias  enim:  Clavem  domus  David,  inquit,  j9o?/«7?^  super  hu- 
tnerum  ejus  (Jes.  xxii.  22),  et  iterum :  Gujus  imperium  erit  super 
humerum  ejus  (Jer.  ix.  6).  Nam  gubernationem  non  injicit  aliis  in 
subs  humeros,  sod  servat  et  utitur  adhuc  potestate  sua,  gubernans  om- 
nia. Alia  porro  potestas  est  officii  vel  ministerialis,  limitata  ab  eo, 
qui  plena  utitur  potestate.  Ea  ministerio,  quam  imperio  similior  est. 
Concedit  enim  Dominus  aliquis  oeconomo  suo  potestatem  in  domum 
suam,  quo  nomine  et  claves  dat,  quibus  intromittat  in  domum,  vel  ex 
domo  excludat,  quos  Dominus  vel  intromitti  vult,  vel  excludi.  Juxta 
hanc  potestatem  facit  minister  ex  officio,  quod  a  Domino  jussus  est 
facere:  et  Dominus  ratum  habet,  quod  facit,  ipsumque  ministri  sui 
factum,  perinde  ut  suum  vult  jestimari  atque  agnosci. 

15.  Quo  nimirum  pertinent  illoe  Evangelicse  sententise:  Daho  tihi 
dares  regni  ca^lorum,  et,  quicquid  adligaveris  aut  solveris  in  terra, 
adligatum  aut  solutum  erit  in  cmlis  (Matt.  xvi.  19).  Item :  Quorum- 
cunque  remiseritis  peccata,  remittentur  eis,  et  quorumcunque  retinue- 
rltis p>eccata,  retenta  erunt  (Joh.  xx.  23).  Nisi  vero  minister  res  omnes 
ita  expediverit,  sicut  jussus  est  a  Domino  suo,  sed  limites  iidei  transilie- 
rit,  sane  irritum  liabetur  a  Domino,  quod  fecit.    Proinde  potestas  eccle- 


THE  SECOND  HELVETIC  CONFESSION.  283 

siastica  ministrornm  Ecclesine  est  fnuctio  ilia,  qua  ininistri  Ecclesiam 
Dei  g-ubernant  qiiidem,  verum  oiiiiiia  in  Ecclesia  sic  faciiint,  quemad- 
raodum  verbo  suo  prsescripsit  Dominus :  quoe  cum  facta  sunt,  fideles 
tanquam  ab  ipso  Domino  facta  reputant.  Et  de  clavibus  antea  quoque 
dictum  est  iiomiiliil. 

16.  Data  est  autem  omnibus  in  Ecclesia  ministris  una  et  ?equalis 
potestas  sive  functio.  Certe  ab  initio  Episcopi  vel  Presbyteri  Eccle- 
siam communi  opera  gubernaverunt ;  nullus  alteri  se  prsetulit,  aut  sibi 
ampliorem  potestatem  dominiumve  in  coepiscopos  usurpavit.  Memores 
enim  verbovum  Domini:  Qui  voluerit  inter  vos jyrmt/s  esse^sit  vester 
servus  (Luc.  xxii.  26) ;  contiuuerunt  se  in  humilitate,  et  mutuis  officiis 
juverunt  se  invicem  in  gubernanda  et  conservanda  Ecclesia.  Interea 
propter  ordinem  servandum,  unus  aut  certus  aliquis  niinistrorum  coitum 
convocavit,  et  in  costu  res  consultandas  proposuit,  sententias  item  alio- 
rum  collegit,  denique,  no  qua  oriretur  coufusio,  pro  virili  cavit. 

17.  Sic  legitur  fecisse  in  Actis  App.  S.  Petrus,  qui  tamen  ideo  nee 
aliis  fuit  propositus,  nee  potestate  majore  ceteris  prjieditus.  Pectissime 
enim  Cyprianns,  martyr,  de  simplicitate  clericorum  :  Hoc  erant  utique, 
inquit,  et  ceteri  Apostoli,  quod  fuit  Petrus,  pari  consortio  prsediti  et 
lionoris  et  potestatis ;  sed  exordium  ab  unitate  proficiscitur,  nt  Ecclesia 
una  monstretur.  Pefert  item  S.  Hieronymus  non  disparia  in  Com- 
ment, ad  Ep.  ad  Tit.  Pauli,  et  dicit :  Antequam  diaboli  instinctu  studia 
in  religione  fierent,  communi  Presbyterorum  consilio  EcclesicB  guber- 
nabantnr,  postquam  vero  unusquisque  eos,  quos  baptizaverat,  suos  puta- 
bat,  non  Christi,  decretum  est,  ut  unus  do  Presbyteris  electus  super- 
poneretur  ceteris,  ad  quem  omnis  ecclesice  cura  pertineret,  et  scliisma- 
tum  semina  tollerentur.  Hoc  tamen  decretum  Hieronymus  non  pro 
divino  venditat.  Mox  enim  subjicit:  Sicut  Presbyteri  sciunt,  se  ex 
ecclesia^  consnetudine,  ei,  qui  sibi  pr^epositus  f  nerit,  esse  subjectos  :  ita 
Episcopi  noverint,  se  magis  consnetudine,  quam  dispositionis  Dominicse 
veritate,  Presbyteris  esse  majores,  et  in  commune  debere  Ecclesiam  rc- 
gere.  Hasc  ille.  Ideoque  nemo  jure  probibuerit  ad  veterem  Ecclesias 
Dei  constitutionem  redire,  et  illam  prse  liumana  consnetudine  reciperc. 

18.  Officia  ministrornm  sunt  varia,  quoe  tamen  plerique  ad  duo  re- 
^^tringunt,  in  quibus  omnia  alia  comprehenduntur,  ad  doctrinam  Chri- 
sti Evangelicam,  et  ad  legitimam  sacramentornm  administrationem. 
Ministrornm  enim  est  congregare  costum  sacrum,  in  hoc  exponere  Ver- 


284  SYMBOLA  EVANGELICA. 

bum  Dei,  ct  lunversam  doctriiiam  accommodarc  ad  rationem  iisumquc 
Ecclesiip,  lit  ca,  qua?  doceiitiii-,  prosint  auditoribus,  ot  cedificent  fideles. 
Ministroniin,  iiiqiiam,  est,  docere  imperitos,  hortari  item,  et  urgere  ad 
progredieiidum  in  via  Domini  cessantes,  aut  ctiam  tardius  procedentes, 
consolari  item  et  coniirmare  piisillanimes,  mimireque  contra  Satana3 
tentationes  vavias,  compere  peccantes,  revocare  in  viam  eriantes,  lap- 
sos  erigere,  contradicentes  revincere,  liipos  denique  ab  ovili  Dominico 
abigere,  scelera  item  et  seeleratos  prudenter  et  graviter  increpare, 
neque  connivere  aut  tacere  ad  conscelerationem :  sed  et  sacramenta 
administrare,  usumque  eorum  justum  commendare,  et  omncs  ad  ilia 
percipienda  per  sauaui  doetrinaui  praq^arare,  in  unitate  quoque  sancta 
fideles  conser\are,  et  schismata  prohibere,  denique  catechisare  rudes, 
pauperum  nccessitatem  comuiendare  ecclesire,  a^grotantes  et  variis  im- 
pexos  tentationibus  visitare,  instruere,  et  in  via  vita?  retinere :  pra?terea 
orationes  publicas,  vel  supplicationes  necessitatis  teuipore,  una  cum  je- 
junio,  id  est,  abstinentia  sancta  procurare;  et  om.nia  qua?  pertinent  ad 
ecclesiarum  tranquillitatem,  pacem  et  salutem,  quam  diligentissime 
curare. 

19.  Ut  autem  lisec  omnia  rectius  faciliusque  possit  minister  pra?stare, 
requirltur  ab  eo  imprimis,  ut  sit  Dei  timens,  oret  sedulo,  lectioni  sacrae 
intendat,  et  in  omnibus  et  semper  vigilet,  et  puritate  vita?  omnibus 
praeluceat. 

20.  Cumque  omnino  oporteat  esse  in  Ecclesia  disciplinam,  et  apud 
veteres  quondam  usitata  fuerit  excommunicatio,  fuerintque  judicia 
ecclesiastica  in  populo  Dei,  in  quibus  per  viros  prudentes  et  pios  exer- 
cebatur  ha?c  disciplina,  ministrorum  quoque  fuerit,  ad  a?dificationem, 
disciplinam  moderari  banc,  pro  conditione  temporum,  status  publici, 
ac  necessitate.  Ubi  semper  tenenda  est  regula,  omnia  fieri  debere  ad 
a?dificationem,  decenter,  lioneste,  sine  tyrannide  et  seditione.  Aposto- 
lus enim  testatur:  Sibl  a  Deo  traditam  esse  in  Ecclesia  jpotestatem, 
ad  oedificattoneiii  et  non  ad  destructionem  (2  Cor.  x.  8).  Nam  ipsemet 
Domiuus  vetuit,  lolium  in  agro  Dominico  eradicari,  quando  periculum 
sit,  ne  et  triticum  evellatur  (Matt.  xiii.  29). 

21.  Ceterum  exsecramur  in  pra;'scnti  Donatistarum  errorem,  qui  doc- 
trinam  et  administrationem  sacramentorum,  vel  efiicacem  vel  inefiica- 
cem,  ex  mala  vel  bona  ministrorum  vita  a?stimant.  vScimus  enim, 
vocem   Christi    audiendam   esse    vel   ex    malorum   ministrorum   ore. 


THE  SECOND  HELVETIC  CONFESSION.  285 

Quando  ipse  Doininns  dixit :  Qum  dicunt^  facite,  secundum  opera 
autem  eorum  nolite  facere  (Matt,  xxiii.  3).  Scimus,  sacrainenta  ex 
institiitione  et  per  Verbum  Cliristi  sauctiticari,  et  efficacia  esse  piis, 
tametsi  offeraiitur  ab  indigiiis  iniiiistris.  De  qua  re  ex  Scripturis 
multa  contra  Donatistas  disputavit  beatus  Dei  servus  Aiigustinns. 

22.  Atqui  debet  interim  justa  esse  inter  ministros  diseiplina.  In- 
quirendum enim  diligenter  in  doctrinam  et  vitam  ministrorum,  in  sy- 
nodis.  Corripiendi  sunt  peccantes  a  senioribus,  et  in  viam  reducendi, 
si  sunt  sanabiles,  ant  deponendi,  et  velut  Inpi  abigendi  sunt  per  veros 
Pastores  a  grege  Dominico,  si  sunt  incurabiles.  Si  enim  sint  pseudo- 
doctores,  ininime  ferendi  sunt.  ISTeque  vero  et  OBcunienica  improba- 
mus  concilia,  si  ad  exemplum  celebrentur  Apostolicum,  ad  Ecclesiiw 
salutem,  non  perniciem. 

23.  Ministri  quoque  fideles  omnes,  ut  boni  operarii,  mercede  sua 
digni  sunt,  nee  peccant,  quando  stipendium  onniiaque  interim  neces- 
saria  pro  se  et  sua  famiiia  accipiunt.  Nam  Apostolus  ostendit,  ha}c 
jure  dari  ab  Ecclesia,  et  accipi  a  ministris,  in  1  ad  Cor.  ix.  et  1  ad  Tim. 
V.  et  alibi  quoque.  Confutati  sunt  autem  Apostolica  doctrina  et  Ana- 
baptistse,  qui  ministros  ex  ministerio  suo  viventes  damnant,  et  conviciis 
proscindunt. 

CAP.  XIX. 

De  Saceamentis  Ecclesle  CnEisxi.     [Conf.  Aug.,  Art.  XIII.] 

1.  Prgedicationi  verbi  sni  adjunxit  Dens  mox  ab  initio,  in  Ecclesia 
sua,  sacrameiita  vel  signa  sacramentalia.  Ita  enim  clare  testatur  uni- 
versa  Scriptui'a  sacra.  Sunt  autem  sacraraenta  symbola  mystica,  vel 
ritus  sancti  aut  sacra3  actiones,  a  Deo  ipso  institutae,  constantes  verbo 
suo,  signis,  et  rebns  significatis,  quibus  in  Ecclesia  snmma  sua  bene- 
ficia,  homini  exliibita,  retinet  in  memoria,  et  subinde  renovat,  quibus 
item  promissiones  suas  obsignat,  et  quae  ipse  nobis  interius  prtestat, 
exterius  reprsesentat,  ac  veluti  oculis  contemplanda  subjicit,  adeoque 
fidem  nostram,  Spiritu  Dei  in  cordibus  nostris  operante,  roborat  et 
auget:  quibus  denique  nos  ab  omnibus  aliis  populis  et  religionibus 
separat,  sibique  soli  consecrat  et  obligat,  et  quid  a  nobis  requirat,  sig- 
niiicat. 

2.  Et  sunt  quidem  alia  veteris,  alia  novi  populi  saci'amenta.  Yeteris 
populi  sacramenta  fuerunt  circumcisio,  et  agnus  paschalis,  qui  immo- 


286  SYMBOLA  EVANGELICA. 

labatur:  quo  nomine  ad  sacrificia  refertur,  quae  fuerunt  celebrata  ab 
origine  niundi.  Xovi  popiili  sacramerita  sunt  baptisnms,  et  cania  Do- 
minica. Sunt,  qui  septcm  saeramenta  novi  populi  numerent.  Ex  qui- 
bus  nos  paniitentiam,  ordinationeni  ministrorum,  non  papisticani  qui- 
dem  illam,  sed  Apostolicam,  et  matrimonium  agnoscinius  instituta  esse 
Dei  utilia,  sed  non  saeramenta.  Confirmatio  et  extrema  nnctio  invcnta 
sunt  hominum,  quibus  nullo  cum  damno  carere  potest  Ecclesia,  Neque 
ilia  nos  in  nostris  ecclesiis  habemus.  Nam  liabent  ilia  quai'dam,  qua^ 
minime  probare  possumus.  Nundinationem  omneni,  quani  exercent 
Romanenses  in  dispensatione  sacramentorum,  omnino  execramur. 

3.  Auctor  autem  sacramentorum  omnium  non  est  homo  ullus,  sed 
Dens  solus.  Homines  saeramenta  instituere  non  possunt.  Xam  perti- 
nent ilia  ad  cultum  Dei.  At  hominum  non  est,  instituei-e  et  forniare 
cultum  Dei ;  sed  traditum  a  Deo  recipere  et  custodii-e.  Prceterea 
habent  symbola  promissiones  adjunctas,  qn?e  requirunt  lidem.  Fides 
antem  solo  Dei  Yerbo  innititur,  Et  Verbum  Dei  habetur  instar  tabu- 
larnm  vel  literarum,  saeramenta  vero  instar  sigillorum :  qme  literis 
Dens  adpendit  solus.  Et  ut  Dens  sacramentorum  aucto;-  est,  ita  per- 
petuo  operatur  in  Ecclesia,  in  qua  rite  peraguntur  saeramenta :  adeo 
ut  fideles,  cum  a  ministris  saeramenta  percipiunt,  agnoscant,  operari 
Deum  in  suo  instituto,  ideoque  saeramenta  perinde,  ae  ex  ipsius  Dei 
manu  percipere,  et  ipsis  ministri  vitium  (si  quod  insigne  ipsi  insit)  non 
obesse,  quando  agnoscant,  sacramentorum  integritatem  dependere  ab 
institutione  Donuni,  Undo  etiam  discriminant  aperte  in  administra- 
tione  sacramentorum  inter  Dominum  ipsnm,  et  Domini  ministrum, 
confitentes,  sacramentorum  res  dari  ab  ipso  Donnno,  symbola  autem 
a  Domini  ministris. 

4.  Ceternm  prsecipuum  illud,  quod  in  omnibus  sacramentis  propo- 
nitur  a  Deo,  et  attenditur  a  piis  omnibus  omnium  teraporuni  (quod 
alii  nuneupant  substantiam  ct  materiam  sacramentorum)  Christus  est 
Servator,  liostia  ilia  nnica,  agnus  item  ille  Dei  mactatus  ab  origine 
mundi,  petra  quoque  ilia,  de  qua  omnes  majores  nostri  biberunt,  per 
quern  electi  omnes  circumciduntur  sine  manibus,  per  Spiritum  Sanc- 
tum, abluunturqne  a  peccatis  suis  omnibus,  et  aluntur  vero  corpore  et 
sanguine  Christi  ad  vitam  a'ternam. 

5.  Et  quantum  quidem  attinet  ad  illnd,  quod  in  sacramentis  est  prcoe- 
cipuuni  et  res  ipsa,  paria  sunt  utri usque  populi  saeramenta.     Nam 


THE  SECOND  HELVETIC  CONFESSION.  287 

Cliristus  unicns  Mediator  et  Servator  fidelinm  utroLiqiie  est  illiid  prre- 
cipunin  et  ipsa  res  sacramentornin.  Uiins  et  idem  Dens,  ntrobique 
hormn  est  auctor.  TJtrique  populo  data  sunt  ilia,  \\t  signa  adeoque 
obsignatioiies  gratiie  et  promissionuin  Dei,  qn^e  in  niemoriam  reducaiit, 
reparentqnc  maxima  Dei  beneficia,  qnibus  item  fideles  ab  omnibus 
aliis  orbis  religionibus  sejungerentur,  denique  qnte  spiritnaliter  per 
iidem  perciperentur,  et  percipientes  obstringerent  Ecclesi^e,  et  ipsos 
sni  admonerent  officii.  In  his  inqnam  et  similibns  non  disparia  sunt 
utriusqne  populi  sacramenta,  quae  tamen  in  sigiiis  sunt  diversa. 

6.  Et  quideni  constituimus  etiam  in  his  ampliorem  differentiam. 
Nostra  enim  lirmiora  et  magis  durabilia  sunt,  ntpote  quiE  in  fineni 
usque  seculi  iiunquam  mutabuntnr.  Sed  et  rem  et  promissionem  com- 
pletam  vel  perfectam  in  Christo  testantur,  quam  complendam  ilia  sig- 
3iificabant.  Simpliciora  item  sunt  nostra  et  minus  operosa,  minus  item 
sumptuosa  et  caerimoniis  involuta.  Pertinent  prseterea  ad  ampliorem 
populum,  per  totum  terrarum  orbem  dispersum :  cumque  etiam  illus- 
triora  sint,  et  majorem  (per  Spiritum  Sanctum)  excitent  Iidem,  inse- 
quitur  etiam  uberior  spiritus  copia. 

7.  Certe  cum  Cliristus  verus  Messias  nobis  sit  exliibitus,  et  abundantia 
gratis ^  effusa  in  populum  Novi  Testamenti,  abrogata  sunt  utique,  ac 
desierunt  veteris  populi  sacramenta,  et  subrogata  sunt  l^ovi  Testamenti 
symbola,  in  locum  circumcisionis,  baptismus,  et  in  locum  agni  Pascha- 
lis  sacrificiorumque,  coena  Dominica. 

8.  Sicut  autem  quondam  sacramenta  constabant  verbo,  signo  et  re 
signilicata,  ita  nunc  quoque  iisdem  veluti  partibus  absolvuntur.  Nam 
Verbo  Dei  fiunt,  qua3  antea  non  fuerunt,  sacramenta.  Consecrantur 
enim  Yerbo  et  sanctificata  esse  ostenduntur  ab  eo,  qui  instituit.  Et 
sanctificare  vel  cousecrare  est,  rem  aliquam  Deo  sacrisque  usibus  de- 
dicare,  h.  e.  a  communi  vel  profano  usu  segregare  et  sacro  usui  desti- 
nare.  Sunt  enim  in  sacramentis  signa  petita  ex  usu  vulgari,  res  ex- 
ternai  et  visibiles.  In  baptismo  enim  signum  est  elementum  aqua3, 
ablutioque  ilia  visibilis,  quse  fit  per  ministrum.  Res  autem  significata 
est  regeneratio  vel  ablutio  a  peccatis.  In  coena  vero  Domini  signum 
est  panis  et  vinum,  sumptum  ex  communi  usu  cibi  et  potus.  Res 
autem  significata  est  ipsum  traditum  Domini  corpus,  et  sanguis  ejus 

'  Kindler  i"eads  'e<  ahundans  gratia.^ 


2S8  SYMBOLA  EVANGELICA. 

cffupus  pro  nobis,  vel  communio  corporis  ct  sanguinis  Domini.  Pi-o- 
indo  a(|iui,  panis  ct  vinnm  sna  natura,  ct  extra  institutioneni  divinani 
ac  usuni  sanctum,  duntaxat  id  sunt,  quod  esse  dicuntur,  ot  experimur. 
Ceteruui,  si  accedat  Domini  Verbum,  cum  invocatione  divini  nominis, 
et  renovatione  prirase  institutionis  et  sanctificationis,  signa  ista  conse- 
crantur,  ct  sanctificata  a  Christo  esse  ostenduntur.  Manet  cnim  sem- 
per efficax  in  Ecclesia  Dei  prima  Christi  iustitutio  et  consecratio  sa- 
cramentorum  adeo  ut,  qui  non  aliter  celebrent  sacramenta,  quam  ipse 
Dorainus  ab  initio  instituit,  fruantur  etiam  nunc  prima  ilia  consecra- 
tione  omnium  prtestantissima.  Et  ideo  recitantur  in  celebratione  sa- 
cramentorum  ipsa  verba  Christi. 

9.  Et  quoniam  Verbo  Dei  discimus,  quod  signa  litec  in  alium  finem 
sint  iustituta  a  Domino,  quam'usurpeutur  vulgo,  ideo  docemus,  signa 
nunc  in  usu  sacro  usurpare  rerum  signatarnm  vocabula,  nee  appellari 
amplius  aquam  tantum,  panem  et  vinum,  sed  etiam  regenerationem 
vel  lavacrum  renovationis,  item  corpus  et  sanguinem  Domini,  vel  sym- 
bola  aut  sacramenta  corporis  et  sanguinis  Domini ;  non  quod  sjrabola 
mutentar  in  res  signifieatas,  et  desinant  esse  id,  quod  sunt  sua  natura. 
Alioqui  enim  sacramenta  non  essent,  qua3  re  signiticata  duntaxat  con- 
starent,  signa  non  essent :  sed  ideo  iisurpant  signa  rerum  nomiiia,  quod 
renim  sacrarum  sint  sjmbola  mystica,  et  signa  et  res  signifieatas  inter 
se  sacramentaliter  conjungantur,  conjungantur  inquam,  vel  uniantur 
per  significationem  mysticam,  et  voluntatem  vel  consilium  ejus,  qui 
sacramenta  instituit. 

10.  Non  enim  aqua,  panis  et  vinum  sunt  signa  vulgaria,  sed  sacra. 
Et  qui  instituit  aquam  baptismi,  non  ea  voluntate  consilioque  instituit, 
ut  fideles  atpia  duntaxat  baptismi  perfundantur :  et  qui  jussit  in  coena 
sacra  panem  edere,  et  vinum  bibere,  non  hoc  voluit,  ut  fideles  panem 
et  vinum  tantum  percipiant  sine  mysterio,  sicut  domi  sua3  panem  man- 
ducant,  sed  ut  rebns  quoque  significatis  spiritualiter  connnunicent,  et 
vere  per  fidem  abluantur  a  peccatis,  et  Christo  participent. 

11.  Idcirco  minime  probamus  eos,  qui  sanctificationem  sacramento- 
i-um  attribuunt,  nescio,  quibus  characteribus,  et  recitationi,  vel  virtuti 
verborum  proriuntiatorum  a  consecratore,^  et  qui  habeat  intentionem 
consecrandi,  aut  rebus  aliis  adventitiis,  quce  neque  Christi,  neque  Apo- 

'  Niemever:  'a  consecrato.' 


THE  SECOND  HELVETIC  CONFESSION.  280 

stolorum,  vel  verbo,  vel  exemplo  nobis  traduntur.  Neque  prubamus 
eorum  qiioque  doctrinam,  qui  de  sacratnentis  periiide  loquuntiir,  ut 
sigiiis  communibus,  non  sanctificatis  aut  efficacibns.  Neque  eos  pro- 
baiiiiis,  qui  propter  invisibilia  aspernantur  in  sacramentis  visibilia, 
adeoque  sigua  sibi  credunt  fore  supervacanea,  quod  rebus  se  jam  frui 
arbitraiitur,  quales  Messaliaui  fuisse  dicuntur.  Neque  vero  approbauius 
istorum  quoqiie  doctrinam,  qui  decent,  gratiam  et  res  significatas  signis 
ita  alligari  et  includi,  ut  quicunque  signis  exterius  particijient,  etiam 
iiiterius  gratite  rebusque  significatis  participes  sint,  quales  quales  sint. 

12.  Interim  sicut  a  dignitate  vel  indignitate  rainistrorum  non  cesti- 
mamus  integritatem  sacramentorum,  ita  neque  a  conditione  sumen- 
tium.  Amioscimus  enim  sacramentorum  inteo-ritatem  ex  tide  vel  ve- 
ritate  meraque  bonitate  Dei  dependere.  Sicut  enim  Verbum  Dei  manet 
vei'um  A^erbum  Dei,  quo  non  tantum  verba  nuda  recitantur,  dum  prae- 
dicatur,  sed  simul  a  Deo  offeruntur  res  verbis  significata^,  vel  adniin- 
ciatse,  tafnetsi  impii  vel  increduli  verba  audiant,  et  intelligant,  rebus 
tamen  significatis  non  perf ruantur :  eo  quod  vera  fide  non  recipiant : 
Ita  sacramenta  verbo,  signis  et  rebus  significatis  constantia,  manent 
vera  et  integra  sacramenta,  non  tantum  siguificantia  res  sacras,  sed 
Deo  offerente  etiam  res  significatas,  tametsi  increduli  res  oblatas  non 
percipiant.  Fit  hoc  non  dantis  aut  offerentis  Dei  vitio,  sed  liominum 
sine  tide  illegitimeque  accipientium  culpa :  Quorum  incredulitas  fidem 
Dei  irriiam  non  facit  (Rom.  iii.  3). 

13.  Porro  cum  mox  ab  initio,  quando  expositum  est,  quid  sint  sacra- 
menta, pariter  et  obiter  explicatum  sit,  ad  quid  sint  instituta ;  non  est, 
quod  semel  dicta  cum  molestia  repetantur.  Consequenter  ergo  sigil- 
latim  dicemus  de  novi  populi  sacramentis. 

CAP.  XX. 

De  Sancto  Baptismo.     [Conf.  Aug.,  Art.  IX.] 

1.  Baptismus  a  Deo  institutus  et  consecratus  est,  primusque  baptiza- 
vit  Joannes,  qui  Christum  aqua  in  Jordano  tinxit.  Inde  defluxit  ad 
Apostolos,  qui  et  ipsi  aqua  baptizarunt.  Jussit  lios  manifesto  Dorainus 
Evangelium  pra^dicare,  et  Ijajytizare  in  nomine  Pafris  et  Filii  et 
Sjnritus  Sanctl  (Matt,  xxviii.  19);  et  Petrus  ad  Judajos  interrogantes, 
quid  facere  deberent?    dixit  in  Actis :  BaiHizetur  unusquisque  ves- 


290  SYMBOLA  EVANGELICA. 

tnim  in  oiomine  Jesu  Christi,  ad  reniissionem  jpeccatorum,  et  acci- 
pietis  donum  Spiritus  Sancti  (Act.  ii.  37,  38).  Unde  a  nonnullis 
baptismiis  iiuncupatus  est  signum  initiale  populi  Dei,  utpote  quo  ini- 
tiantur  Deo  electi  Dei. 

2.  Uiius  est  dnntaxat  baptismus  in  Ecclesia  Dei,  et  satis  est  seinel 
baptizari  vel  initiari  Deo.  Dnrat  autem  semel  siisceptus  baptismus 
per  omnem  vitam,  et  est  perpetna  obsignatio  adoptionis  nostra?.  Ete- 
nim  baptizari  in  nomine  Cln'isti  est :  iuscribi,  initiari  et  recipi  in  focdus 
atque  faniiliam  adeoque  in  hsereditatem  filiorum  Dei,  imo,  jam  nunc 
nunciipari  nomine  Dei,  id  est,  appellari  filium  Dei,  purgari  item  a 
sordibus  peccatorum,  et  donari  varia  Dei  gratia  ad  vitam  novam  et 
innocentem.  Baptismus  ergo  in  memoria  i-etinet  et  reparat  ingens 
Dei  beneficiuiu  generi  mortalium  priestitum. 

3.  Nasciniur  enim  omnes  in  peccatorum  sordibus,  et  sumus  filii  u'X,. 
Dens  autem,  qui  dives  est  misericordia,  purgat  nos  a  peccatis  gratuito, 
per  sanguinem  Filii  sui,  et  in  hoc  adoptat  nos  in  filios,  addoque  foe- 
dere  sancto  nos  sibi  connectit,  et  variis  donis  ditat,  ut  possimus  novam 
vivere  vitam.  Obsignantur  ha^c  omnia  baptismo.  Xam  intus  rcgene- 
ramur,  purificamur,  et  renovamur  a  Deo  per  Spiritum  Sanctum:  foris 
autem  accipimus  obsignationem  maximorum  donorum  in  aqua,  qua 
etiani  maxima  ilia  beneficia  repra^sentantur  et  veluti  oculis  nostris 
conspicienda  proponuntnr.  Ideoque  baptizamur,  id  est,  abluimur,  ant 
adspergimur  aqua  visibili.  Aqua  enim  sordes  mundat,  deiicientia  et 
festuantia  recreat  et  refrigerat  corpora.  Gratia  vero  Dei  base  anima- 
bus  praestat,  et  quidein  invisibiliter  vel  spiritualiter. 

4.  Separat  iteui  Dens  nos  baptismi  symbolo  ab  omnibus  alienis  re- 
ligionibus  et  populis,  et  sibi  consecrat  ceu  peculium:  nos  itaque,  dum 
baptizamur,  confiteinur  fidem  nostram  et  obstringimur  Deo  ad  obedi- 
entiam  et  mortiticationem  carnis  vitosque  novitatem,  adeoque  inscribi- 
nuir  in  sanctam  Christi  militiam,  ut  toto  viti\3  cursu  pugnemus  ct)iitra 
mundum,  et  Satanam,  atque  carnem  propriam.  Baptizamur  prieterea 
in  unum  Ecclesise  corpus,  ut  cum  omnibus  membris  Ecclesia?  pulchre 
in  una  et  eadem  religione  mutuisque  officiis  consentiamus. 

5.  Credimus  perfectissimam  esse  baptizandi  formam,  qua  Christus 
ipse  baptizatus  est,  et  qua  baptizarunt  Apostoli.  Ergo,  qua?  humana 
inventione  postea  adjecta  et  usurpata  sunt  in  Ecclesia,  non  arbiti'amur 
necessaria  esse  ad  perfectionem  baptismi :  cujus  generis  est  exorcismiis, 


THE  SECOND  HELVETIC  CONFESSION.  291 

nsiis  item  ardeiitis  lurainis,  olei,  salis,  spnti,  et  similiuin  rernni,  iif, 
quod  baptismiis  singulis  ainiis  pluribus  cnerimouiis  bis  consecratur. 
Nos  enim  credimus,  unum  Ecclesiaa  baptismuui  in  prima  Dei  iustitu- 
tioue  sanctificatum  esse,  et  consecrari  per  verbum,  efficaceuKpie  esse 
nunc  etiam  propter  primam  Dei  beuedictionem. 

G.  Docemus,  baptismum  in  Ecclesia  non  administrari  debere  a  mu- 
lierculis,  vel  ab  obstetricibus.  Paubis  enim  removit  mulierculas  ab 
officiis  ecclesiasticis.  Baptisraus  autem  pertinet  ad  officia  ecclesias- 
tica.  Damnamus  Anabaptistas,  qui  negant  baptizandos  esse  infantu- 
los  recens  natos  a  fidelibus.  Nam  juxta  doctrinam  Evangelicam  ho- 
rum  est  regnura  Dei,  et  sunt  in  foedere  Dei ;  cur  itaque  non  daretur 
eis  signum  fojderis  Dei  ?  cur  non  per  sanctum  baptisma  initiarentur, 
qui  sunt  peculium  et  in  Ecclesia  Dei?  Damnamus  Anabaptistas  et 
ill  aliis  ipsorum  dogmatibus,  quoe  contra  Yerbum  Dei  peculiaria  lia- 
bent.  jSTou  sumus  ergo  Anabaptistse,  neque  cum  eis  in  ulla  re  ipso- 
rum connnunicamus. 


CAP.  XXI. 

De  Sacra  C(ena  Domini.     [Conf.  Aug.,  Aet.  X.] 

1.  Coena  Domini,  qua3  et  mensa  Domini,  et  eucliaristia,  id  est,  gra- 
tiarum  actio  nuncupatur,  ideo  coena  nuncupatur  vulgo,  quod  a  Cliristo 
in  ultima  ilia  coena  sua  institnta  sit,  eamque  adhuc  reprsesentet,  ac  in 
ipsa  spiritualiter  cibentur  et  potentur  fideles.  Auctor  enim  coense  Do- 
miiiiciX3  non  est  angelus  aut  homo  ullus,  sed  ipse  Dei  Filius,  Dominus 
noritcr  Jesus  Christus,  qui  primus  earn  Ecclesi?e  suse  consecravit.  Du- 
rat  autem  ea  consecratio  vel  benedictio  adhuc  apud  omnes  eos,  qui 
non  aliam  coenam,  sed  illam  ipsam  celebrant,  quam  Dominus  instituit ; 
ad  quam  verba  ccenas  Domini  recitant,  et  in  omnibus  ad  unum  Chri- 
stum vera  fide  respiciunt,  et  cujus  veluti  manibus  accipiunt,  quod  per 
ministerium  ministrorum  Ecclesiee  accipiunt. 

2,  Ketinere  vult  Dominus  ritu  hoc  saero  in  recenti  memoria  maxi- 
mum generi  mortalium  prtestitum  beneficium,  nempe  quod,  tradito 
corpore,  et  effuso  suo  sanguine,  omnia  nobis  peccata  nostra  coiulonavit, 
ac  a  morte  reterna  et  potestate  diaboli  nos  redemit,  jam  pascit  nos  sua 
carne  et  potat  suo  sanguine,  quae  vera  fide  spiritualiter  percepta,  alnnt 
nos  ad  vitam  asternam.     Et  hoc  tantum  beneficium  renovatur  toties, 


293  SYMBOLA  EVANGELICA. 

qnoties  ca^na  Domini  celebratur.  Dixit  enim  Dominus :  Hoc  faclte 
in  tnei  commemorationem .  Obsignatur  item  liac  coena  saiicta,  quod 
revera  corpus  Domini  pro  nobis  traditum  et  sanguis  ejus  in  rcmissio- 
nem  peccutorum  nostrorum  effusus  est,  ne  quid  fides  nostra  vacillet. 

3.  Et  quidein  visibiliter  hoc  foris  sacramento  per  ministrum  repr^ie- 
sentatur,  et  veluti  oculis  contemplandum  exponitur,  quod  intns  in 
anima  in  visibiliter  per  ipsum  Spiritum  Sanctum  prasstatur.  Foris  of- 
fertur  a  niinistro  panis,  et  audiuntur  voces  Domini :  Accijnte,  edite, 
hoc  efit  corjnis  ineuni,  accijnte  et  dividite  inter  vos,  bihite  ex  hoc 
onifies,  /do  est  sanguis  mens.  Ergo  accipiimt  tideles,  quod  datur  a 
ministro  Domini,  et  edunt  panem  Domini,  ac  bibunt  de  poculo  Do- 
mini :  intus  interim  opera  Christi  per  Spiritum  Sanctum  percipiunt 
etiam  carnem  et  sanguinem  Domini,  et  pascuntur  his  in  vitam  xtev- 
nam.  Etenim  caro  et  sanguis  Christi  verus  cibus  et  potus  est  ad  vitam 
{leternam;  et  Christus  ipse,  quatenus  pro  nobis  traditus  et  Salvator 
nostei*  est,  iUud  prgscipuum  coente  est,  nee  patimur,  quicquam  aliud 
in  locum  ejus  substitui. 

4.  Ut  autem  rectius  et  perspicacius  intelligatur,  quo  modo  caro  et 
sanguis  Christi  sint  cibus  et  potus  fidehum,  percipianturque  a  fideh- 
bus  ad  vitam  ceternam,  paucula  ha^c  adjiciemus.  Manducatio  non 
est  unius  generis.  Est  enim  manducatio  corporalis,  qua  cibus  in  os 
percipitur  ab  homine,  dentibus  atteritur  ct  in  ventrem  deghititur. 
Hoc  manducatiouis  genera  intellexerunt  ohm  Capernaitai  sibi  man- 
ducandam  carnem  Domini,  sed  refutantur  ab  ipso,  Joann.  cap.  vi. 
Nam  ut  caro  Cln-isti  corporahter  manducari  non  potest  citra  flagitium 
aut  truculentiam,  ita  non  est  cibus  ventris.  Id  quod  omnes  fateri 
coguntui'.  Improbamus  canonem  in  decretis  itaque  pontificum :  Ego 
Berengarius,  etc.  (De  Consecratione,  Distinct.  2).  Neque  enim  credi- 
dit  vctustas  pia,  neque  nos  credimus,  corpus  Christi  manducari  ore 
corporis  corporahter  vel  essentiahter. 

5.  Est  et  spirituahs  manducatio  corporis  Christi,  non  ea  quidem,  qua 
cxistimemus  ci])um  niutari  in  spiritum,  sed  qua,  nianente  in  sua  essen- 
tia et  proprietate  corpore  et  sanguine  Domini,  ea  nobis  communicaii- 
tur  spirituahteV,  utiquc  nun  corporah  modo,  sed  spirituah,  per  Spiritum 
Sanctum,  qui  videhcet  ea,  qute  per  camera  et  sanguinem  Domini  pi'o 
nobis  in  mortem  tradita  parata  sunt,  ipsam,  inquam,  remissionem  pec- 
catoruu),  hberationem  et  vitam  oeternam,  apphcat  et  confert  nobis,  ita 


THE  SECOND  HELVETIC  CONFESSION.  293 

ut  Cliristus  in  nobis  vivat  et  nos  in  ipso  vivamus,  efficitqnc,  \\t  ipsnm, 
quo  talis  fit  cibiis  et  potns  spiritiialis  nostcr,  id  est,  vita  nostra,  vera 
fide  percipiamiis. 

6.  Sicut  enim  cibns  et  potiis  corporalis  corpora  nostra  non  tantnni 
reficiunt  ac  roborant,  sed  et  in  vita  conservant :  ita  et  caro  Christi 
tradita  pro  nobis,  et  sanguis  ejus  eifusus  pro  nobis,  non  tantum  refi- 
ciunt et  roborant  animas  nostras,  sed  etiam  in  vita  conservant,  non 
quatenns  quidem  corporaliter  eduntur  et  bibuntur,  sed  quatenns  spi- 
ritualiter  nobis  a  Spiritu  Dei  coninmnicantiir,  dicente  Donn'no :  I^t 
pants,  quern  ego  dabo,  caro  inea  est,  qiiam  dabo  ]}^'0  mundl  vita. 
Item:  Caro  (nimirum  corporaliter  mandncato)  non jprodest  quidquam, 
spwitus  est,  qui  vivificat.  Et:  Verba,  quce,  loquor  vobis,  spiritus  et 
vita  sunt  (Job.  vi.  51,  63).  Et  sicut  oportet  cibnra  in  nosmetipsos 
edendo  recipere,  ut  operetur  in  nobis,  suaraque  in  nobis  eflicaciam 
exserat,  cum  extra  nos  positus  niliil  nobis  prosit :  ita  nccesse  est,  nos 
fide  Christum  recipere,  ut  noster  fiat,  vivatque  in  nobis  et  nos  in  ij^so. 
Dicit  enim :  Ego  sum  panis  vitce.  Qui  venit  ad  me,  non  esuriet,  et 
qui  credit  in  me,  non  sitiet  unquam.  Item :  Qui  ederit  me,  vivet  et 
ipse  propter  me  :  ac  manet  in  me  et  ego  in  ipso  (Job.  vi.  51,  52). 

7.  Ex  quibus  omnibus  claret,  nos  per  spiritualem  cibum  minime 
intelligere  imaginariiun,  nescio  qnem,  cibum,  sed  ipsnm  Domini  cor- 
pus pro  nobis  traditum,  quod  tamen  percipiatur  a  fidelibus,  non  cor- 
poraliter, sed  spiritualiter  per  fidem.  In  qua  re  sequimnr  per  omnia 
doctrinam  ipsius  Salvatoris  Christi  Domini  apud  Job.  vi.  Et  hie  esus 
carnis  et  potus  sanguinis  Domini  ita  est  necessarius  ad  salutem,  ut  sine 
ipso  nullus  servari  possit.  Eit  autem  hie  esus  et  potus  spiritualis  etiam 
extra  Domini  coenam,  et  quoties,  aut  ubicunque  homo  in  Christum 
crediderit.  Quo  fortassis  illud  Augustini  pertinet :  quid  paras  dcntem 
et  ventrem  ?  crede,  et  manducasti. 

8.  Frteter  snperiorem  manducationem  spiritualem  est  et  sacramen- 
talis  mandncatio  corporis  Domini,  qua  fidelis  non  tantum  spiritualiter 
et  interne  participat  vero  corpore  et  sanguine  Domini,  sed  foris  etiam 
accedendo  ad  mensam  Domini  accipit  visibile  corporis  et  sanguinis 
Domini  sacramentum.  Prius  quidem,  dum  credidit  fidelis,  vivificum 
alimentum  percepit,  et  ipso  fruitur  adhuc,  sed  ideo,  dum  nunc  sacra- 
mentum quoque  accipit,  non  nihil  accipit.  Nam  in  continuatione 
communicationis  corporis  et  sanguinis  Domini  pergit,-  adeoque  magis 


294  SYMBOLA  EVANGELICA. 

magisque  inceiiditiir  et  crescit  fides,  ac  spiritnali  alimonia  reficitur. 
Diim  eniin  vivinins,  tides  continuas  liabet  accessiones.  Et  qui  foris 
vera  fide  sacrainentnm  percipit,  idem  ille  iioii  sigiium  duntaxat  per- 
cipit,  sed  re  ipsa  quoque,  ut  dixiimis,  fruitur.  Praeterea  idem  ille  in- 
stitutioiii  et  mandate  Domini  obedit,  Isetoque  animo  gratias  pro  re- 
demptioiic  sua  totiiisqne  generis  liiimani  agit,  ac  fidelem  mortis  Domi- 
nican memoriam  peragit,  atque  coram  Ecclesia,  cojus  corpoiis  niem- 
brum  sit,  attestatur;  obsignatur  item  percipientibns  sacramentum, 
quod  corpus  Domini  non  tantum  in  genere  pro  liominibus  sit  tradi- 
tnm,  et  sanguis  ejus  effusus,  sed  peculiariter  pro  quo  vis  fideli  com- 
municante,  cujus  cibus  et  potus  sit  ad  vitam  anternam. 

9.  Cffiterum  qui  nulla  cum  fide  ad  banc  sacram  Domini  mensam 
accedit,  sacramento  duntaxat  communicat,  et  rem  sacramenti,  unde 
est  vita  et  salus,  non  percipit.  Et  tales  indigne  edunt  de  mensa  Do- 
mini. Qui  autem  indigne  edunt  de  pane  Domini  et  de  poculo  ejus 
bibunt,  rei  fiunt  corporis  et  sanguinis  Domini,  et  ad  judicium  sibi 
edunt  et  bibunt.  Nam  cum  vera  fide  non  accedant,  mortem  Cliristi 
contumelia  adficiunt,  et  ideo  damnationem  sibi  ipsis  edunt  et  bibunt. 

10.  Ergo  corpus  Domini  et  sanguinem  ejus  cum  pane  et  vino  non 
ita  conjungimus,  ut  panem  ipsum  dicamus  esse  corpus  Cliristi,  nisi 
ratione  sacramentali,  aut  sub  pane  corporaliter  latitare  corpus  Cliristi: 
ut  etiam  sub  speciebus  panis  adorari  debeat,  aut  quicunque  signum 
percipiat,  idem  et  rem  percipiat  ipsam.  Corpus  Cliristi  in  coelis  est 
ad  dextram  Patris.  Sursum  ergo  elevanda  sunt  corda,  et  non  defi- 
genda  in  panem,  nee  adorandus  Dominus  in  pane.  Et  tamen  non  est 
absens  Ecclesiai  sua3  celebrantl  coenam  Domiiuis.  Sol  absens  a  nobis 
in  coelo,  niliilomiiius  efficaciter  pransens  est  nobis :  quanto  magis  sol 
justitia;  Cliristus,  corpore  in  coilis  absens  nobis,  pra3sens  est  nobis,  non 
corporaliter  quidem,  sed  spiritualiter  per  vivificam  operationem,  et  ut 
ipse  se  nobis  priesentem  futurum  exposuit  in  ultima  coena  (Job.  xiv., 
XV.,  xvi.).  Unde  consequens  est,  nos  non  liabcre  coenam  sine  Cliristo, 
interim  tamen  liabere  ctenam  incruentam  et  mysticam,  sicuti  universa 
nuncupavit  vetustas. 

11.  Admon(5mur  praiterea  celebratione  canniB  Dominican,  ut  me- 
niores  simus,  cujus  corporis  membra  facti  simus,  et  idcirco  Concordes 
simus  cum  omnibus  fratribus,  ut  sancte  vivamus,  et  non  polluamus 
nos  flagitiis  et  peregrinis  religionibus,  sed  in  vera  fide  in  finem  usque 


THE  SECOND  HELVETIC  CONFESSION.  295 

vitoe  perseverantes,  studeamus  excellere  saiictimonia  vita3.  Decet  ergo, 
lit  accessuri  ad  coenam,  priiis  nos  ipsos  juxta  praiceptum  Apostoli  pro- 
bemiis,  imprimis  qiiali  simus  lide  prtediti,  an  credamus,  Christum 
venisse,  servaudis  peccatoribus  et  ad  pa3uitentiam  vocandis,  et  an 
quisqne  credat,  se  in  liorum  esse  nnmero,  qui  per  Christum  liberati 
servantur,  et  an  mutare  vitam  pravam  instituerit,  ac  vivere  sancte, 
perse verareque,  auxiliante  Domino,  in  vera  rehgione  et  in  concord  i a 
cum  fratribus,  dignasque  Deo  pro  liberatione  agere  gratias,  etc. 

12.  Ritum,  modum  vel  formam  coenae,  illam  existimamus  esse  sim- 
plicissimam  et  prasstantissimam,  qute  proximo  accedit  ad  primam  Do- 
mini institutionem  et  apostolicam  doctrinam:  quae  videlicet  constat 
annuntiatione  verbi  Dei,  precibus  piis,  ipsa  actione  dominica  et  repe- 
titione  ejus,  manducatione  corporis  et  potu  sanguinis  domini,  memo- 
ria  item  mortis  dominicce  sahibri,  et  gratiarum  actione  fideli,  nee  non 
sancta  consociatione  in  corporis  ecclesiastici  unionem.  Improbamus 
itaque  illos,  qui  alteram  speciem,  poculum,  inquam,  domini,  fidelibus 
subtraxerunt.  Graviter  enim  hi  peccant  contra  institutionem  domini, 
dicentis :  Bibite  ex  Jwc  omnes :  Id  quod  ad  panem,  non  ita  expresse 
dixit. 

13.  Missa  qualis  aliquando  apud  veteres  f  nerit,  tolerabilis  an  intole- 
rabilis,  modo  non  disputamus ;  hoc  autem  libere  dicimus,  missam,  quse 
hodie  in  usu  est  per  universam  Romanam  Ecclesiam,  plurimas  et  jus- 
tissimas  quidem  ob  causas  in  ecclesiis  nostris  esse  abrogatam,  quas  si- 
gillatim  ob  brevitatem  nunc  non  commemoramus.  Certe  approbare 
non  potuimus,  quod  ex  actione  salubri,  spectaculum  inane  est  factum, 
quod  item  facta  est  meritoria,  vel  celebrata  pro  pretio,  quodque  in  ea 
sacerdos  dicitur  conficere  ipsum  Domini  corpus,  et  hoc  offerre  realiter 
pro  remissione  peccatorum  vivorum  et  mortuorum,  adde  et  in  hono- 
rem  et  celebrationem,  vel  memoriam  sanctorum  in  ccelis,  etc. 

CAP.  XXII. 

De  Ccetibus  Saceis  et  Ecclesiasticis. 

1.  Tametsi  omnibus  sacras  literas  privatim  legere  domi,  et  instru- 
endo  sedificare  mutuum  in  vera  religione  liceat;  ut  tamen  legitime 
adnuncietur  verbum  Dei  populo,  et  preces  ac  supplicationes  fiant 
publice,  sacramenta   item   celebrentur  legitime,  et  collecta  Ecclesiae 

Vol.  III.— U 


29C  SYMBOLA  EVANGELICA. 

fiat  ill  panperes  et  omnes  Ecclesige  necessaries  snmtiis  faciendos,  aut 
nsiis  snstentandos,  iiecessarii  sunt  omnino  ca'tus  sacri,  vel  ecclesiastici 
ficleliuiu  conventus.  Constat  enim,  in  Ecclesia  Apostolica  et  primi- 
tiva  linjusmodi  coetus  esse  ab  omnibns  piis  frequentatos. 

2.  Qnotqnot  lios  aspernantur,  et  ab  his  sese  segregant,  religionem 
veram  contemnunt,  nrgendiqne  sunt  a  pastoribiis  ct  piis  magistratibus, 
ne  contuinaciiis  se  segregare,  et  coetns  sacros  aversari  pergant.  Sint 
vero  coetus  ecclesiastici  non  occulti  et  obscuri,  sed  publici  atque  fre- 
qnentes,  nisi,  persccutio  liostinm  Christi  et  Ecclesise  non  sinat  esse 
pnblicos.  Scimus  enim,  quales  fueriiit  quondam  primitivse  Ecclesise 
coetus  in  abditis  locis,  sub  tjrannide  Romanorum  principum. 

3.  Sint  autem  loca,  in  quibus  coeunt  iideles,  honesta  et  Ecclesise 
Dei  per  omnia  commoda.  Deligantur  ergo  cedes  amplse,  aut  templa. 
Repui-gentur  tamen  ab  iis  rebus  omnibus,  qua^  Ecclesiam  non  decent. 
Instruantur  autem  omnia  pro  decoro,  necessitate  et  honestate  pia,  ne 
quid  desit,  quod  requiritur  ad  ritus  et  usus  Ecclesiae  necessarios. 

4.  Sicut  autem  credimus,  Deum  non  habitare  in  templis  manu  factis, 
ita  propter  verbum  Dei  et  usus  sacros  scimus,  loca  Deo  cultuique  ejus 
dedicata  non  esse  profana  sed  sacra,  et  qui  in  his  versantur,  reverenter 
et  modestc  conversari  debere,  utpote  qui  sint  in  loco  sacro,  coram  Dei 
conspectu  et  sanctorum  augelorum  ejus.  Longe  itaque  a  templis  et 
oratoriis  Christianorum  repellendus,  est  omnis  vestium  luxus,  omnis 
superbia,  et  omnia,  quae  humilitatem,  disciplinam  et  raodestiam  dede- 
c.ent  christianam.  Ac  verus  templorum  ornatus  non  constat  ebore, 
auro  et  gemmis,  sed  frugalitate,  pietate,  virtutibusque  eorum,  qui  ver- 
santur in  templo.  Omnia  autem  decenter  et  ordine  fiant  in  Ecclesia, 
onniia  denique  liant  ad  sedificationem.  Taccant  ergo  omnes  pere- 
grinaj  linguai  in  ccctibus  sacris.  Omnia  proponantur  lingua  viilgari, 
ct  quae  eo  in  loco  ab  hominibus  in  coetu  intelligatur. 

CAP.  XXIII. 

De  Pkecibus  Ecclesia,  Cantu  et  Hokis  Canonicis. 

1.  Licet  sane  privatim  precari  quavis  lingua  quam  quis  iutelligat, 
sed  publicjE  preces  in  sacris  ca?tibus  vulgari  lingua  vel  omnibus 
cognita  fieri  debent.  Oratio  fidelium  onmis  per  solum  Christi  inter- 
ventum  soli  Deo  fundatur  ex  fide  et  caritate.    Divos  coelites  invocare, 


THE  SECOND  HELVETIC  CONFESSION.  297 

aut  his  iiti  pro  intcrcessoribus,  prohibet  sacerdotiuin  Christi  Domini 
et  vera  religio.  Orancluni  est  autem  pro  niagistratn,  pro  regibus  aut 
omnibus  in  eniinentia  constitutis,  pro  ministris  Ecclesire  et  omnibus 
necessitatibus  ecclesiarnm.  In  calamitatibus  vero  et  potissimum  Ec- 
clesiEe,  absque  intermissione,  et  privatim  et  publico  prc(;andum  est. 

2.  Sponte  item  precaudum  est,  non  coacte,  neque  pro  ullo  pretio. 
Neque  decet  orationem  superstitiose  adstrictam  esse  loco,  quasi  alibi 
non  liceat,  nisi  in  templo  precari.  Neque  oportet  preces  publicas, 
quoad  formam  et  tempus,  in  omnibus  ecclesiis  esse  pares.  Libertate 
enim  sua  ntantur  Ecclesiae  qua^libet.  Socrates  in  historia.  In  omni- 
bus, nbique  regionibns,  inquit,  non  poteris  invenire  duas  ccclesias, 
quse  orando  plene  consentiant.  Ilujusmodi  discrepantise  autores  eos 
esse  puto,  qui  singulis  temporibus  ecclesiis  prsefuerunt.  Si  tamen 
sunt  congruentes,  maximopere  commendandum  id  et  aliis  imitandum 
videtur. 

3.  Sed  et  modum  esse  decet,  ut  in  re  quavis,  ita  et  in  precibus  pub- 
licis,  ne  nimis  sint  prolixse  et  molestee.  Cedant  ergo  potiores  partes 
in  coetibus  sacris  doctrinas  evangelicse,  caveaturque,  ne  nimis  prolixis 
precibus  fatigetur  in  coetu  populus,  nt  cum  audienda  est  pra?dicatio 
Evangelii,  vel  egredi  ex  coetu,  vel  hunc  in  universum  solvi  cupiant 
defatigati.  Talibus  in  concione  nimis  videtur  prolixnm  esse,  quod  alias 
succinctum  est  satis.    Kam  et  concionatores  modum  tenero  decet. 

4.  Sic  et  cantus  in  coetu  sacro  est  moderandus,  nbi  is  est  in  usu. 
Cantus,  quem  Gregorianum  nuncupant,  plurima  liabet  absurda :  unde 
rejectus  est  merito  a  nostris  et  pluribus  ecclesiis.  Si  ecclesia3  sunt, 
qua3  orationem  fidelem  legitimamque  habent,  cantum  autem  nullum 
liabent,  condemnari  non  debent.  IS"on  enim  canendi  commoditatem 
omnes  habent  ecclesise.  Ac  certum  est  ex  tcstimoniis  vetustatis,  ut 
cantus  usum  fuisse  vetustissimum  in  orientalibus  ecclesiis,  ita  sero  tan- 
dem receptuin  esse  ab  occidentalibus, 

5.  Iloras  canonicas,  id  est,  preces  ad  certas  in  die  horas  compositas, 
a  Papistis  cantatas  aut  recitatas,  nescivit  vetustas :  quod  ex  ipsis  hora- 
i-um  lectionibus  et  argumentis  pluribus  demonstrari  potest.  •  Sed  et 
absurda  non  pauca  habent,  ut  nihil  dicam  aliud,  proinde  omittuntur 
recte  ab  ecclesiis  substituentibus  in  locum  ipsarum  res  salutares  Ec- 
clesise Dei  universae. 


298  SYMBOLA  EVANGELICA. 

CAP.  XXIV. 
De  Feeiis,  Jejuniis,  Ciboeumque  Delectu.    [Cone.  Aug.,  De  Abus.  5,j 

1.  Qiiamqnaui  religio  tempori  iion  alligctnr,  non  potest  tainen  abs- 
que jiista  temporis  distinctione  vel  ordinatione  plantari  et  exerceri. 
Deligit  ergo  quaivis  ecclesia  sibi  tempus  certain  ad  preces  publicas 
et  Evaiigelii  prasdicatioiiem,  nee  non  sacramentorum  celebrationem. 
Xon  licet  autem  cnivis  pro  suo  arbitrio  Ecclesias  ordinatioiiem  banc 
convellere.  Ac  nisi  otium  justnm  concedatin*  religionis  exteriia3  exer- 
citio,  abstrahuntur  certe  ab  eo  negotiis  snis  homines. 

2.  Unde  videmus  in  ecclesiis  vetnstis,  non  tantum  certas  fuisse 
boras  in  septimana  constitutas  ca3tibns,  sed  ipsam  diem  dorainicam 
ab  ipsis  Apostolorum  temporibns,  iisdem  sacroque  otio  fuisse  conse- 
cratam :  quod  etiam  nunc  recte  propter  eultnm  et  caritatem,  ab  eccle- 
siis nostris  custoditur.  Observation!  Judaicte  et  superstitionibns  nihil 
liic  permittimus.  Neque  enira  alteram  diem  altera  sanctiorem  esse 
credimus,  neque  otium  Deo  per  se  probari  existimamus,  sed  et  domi- 
nicam  non  sabbatum  libera  observatione  celebramus. 

3.  Prseterea  si  ecclesise  pro  Christiana  libertate  memoriam  domi- 
nical nativitatis.  circumcisionis,  passionis  et  resurrectionis,  ascensionis 
item  in  ccelum,  et  missionis  Sancti  Spiritus  in  discipulos  religiose  cele- 
brent,  maximopere  approbamus.  Festa  vero  hominibus  aut  divis  in- 
stituta  non  probamus.  Et  sane  pertinent  fei'iai  ad  tabulam  Icgis  pri- 
mam,  et  sunt  solius  Dei :  denique  habent  ferine  di^•is  institut^e  et  a 
nobis  abrogata3,  absurda,  inutilia,  minimeque  toleranda  plurima.  In- 
terim fatemur  non  inutihter  sanctorum  memoriam,  suo  loco  et  tem- 
pore in  sacris  concionibus  populo  commendari,  et  omnibus  sancta 
exempla  sanctorum  imitanda  proponi. 

•i.  Quanto  vero  gravius  accusat  Christi  Ecclesia  crapulam,  ebrieta- 
tem,  et  omnem  libidinem  ac  intemperantiam,  tanto  vehementius  com- 
mendat  nobis  jejunium  Christianum.  Est  enim  jejunium  aliud  nihil, 
(piain  abstinentia  et  temperantia  piorum,  disciplina  item,  custodia,  et 
castigatio  carnis  nostrae,  pro  necessitate  prresenti  suscepta,  qua  humi- 
lianiur  coram  Deo,  et  carni  sua  fomenta  detrahimus,  quo  facilius  li- 
bentiusque  spiritui  pareat.  Proiude  non  jejunant,  qui  istorum  nullam 
rationem  habent,  sed  jejunare  se  credunt,  si  semel  in  die  farciant  ven- 
trem,  et  certo  vel  praescripto  tempore  a  certis  abstineant  cibis,  existi- 


THE  SECOND  HELVETIC  CONFESSION.  299 

mantes,  hoc  opere  operate  se  Deo  placere  et  bonum  opus  facere.  Je- 
juiiiuin  est  adniiuiculum  orationis  sanctorum  ac  virtutum  omnium. 
Non  placuit  Deo  (ut  videre  est  in  Proplietarum  libris),  jejunium,  quo 
a  cibo  non  a  sceleribus  jejunabant  Juda3i. 

6.  Est  autem  publicum  jejunium,  et  privatum.  Celebrarunt  olim 
jejunia  publica  calami tosis  temporibus  rebusque  Ecclesise  afflictis. 
Abstinebant  in  universum  a  cibo  ad  vespei-am  usque.  Totum  autem 
hoc  tempus  impendebant  precibus  sacris  cultuique  Dei  et  poBnitentiae. 
Parum  lia3c  abf uerunt  a  luctu :  et  frequens  fit  horum  mentio  in  Pro- 
phetis,  prascipue  apud  Joelem  (cap.  ii.).  Celebrari  debet  hujusmodi 
jejunium  etiam  hodie  in  rebus  Ecclesia?  difficilibus.  Privata  jejunia 
suscipiuntur  abs  quovis  nostrum,  prout  quisque  senserit  detrain  spiri- 
tui.     Ilactenus  enim  fomenta  carni  detrahit. 

6.  Onmia  jejunia  proficisci  debent  ex  libero,  spontaneoque  spiritu 
et  vere  humiliato,  nee  composita  esse  ad  plausum  vel  gratiam  liomi- 
num  consequendara,  multo  minus  eo,  ut  per  ipsa  velit  homo  justitiam 
demereri.  Jejunet  autem  in  hunc  finem  quilibet,  ut  fomenta  carni 
detrahat,  et  ferventius  Deo  inserviat. 

7.  Quadragesimale  jejunium  vetustatis  habet  testimonia,  sed  nulla 
ex  Uteris  Apostolicis:  ergo  non  debet,  nee  potest  imponi  fidelibus. 
Certum  est,  quondam  varias  fuisse  jejuniorum  formas  vel  consuetu- 
dines.  Unde  Irenseus,  scriptor  vetustissinnis,  Quidam,  inquit,  putant 
uno  tantum  die  observari  debere  jejunium,  alii  duobus,  alii  vero  plu- 
ribus,  nonnulli  etiam  quadraginta  diebus.  Quae  varietas  observau- 
tiiie,  non  nostris  nimc  demum  temporibus  crepit,  sed  multo  ante  nos, 
ex  illis,  ut  opinor,  qui  non  simpliciter,  quod  ab  initio  traditum  est, 
tenentes,  in  alium  morem,  vel  per  negligentiam,  vel  per  imperitiam 
postmodum  decidere.  Sed  et  Socrates  historicus,  Quia  lectio  nulla, 
inquit,  de  hoc  hivenitur  antiqua,  puto;  Apostolos  hoc  singulorum  re- 
liquisse  sententise,  ut  unusquisque  operetur,  non  timore  et  necessitate, 
quod  bonum  est. 

8.  Jam  vero,  quoad  delectum  ciborum  attinet,  in  jejuniis  arbitrannn* 
omne  id  detrahendum  esse  carni,  unde  redditur  ferocior,  et  quo  de- 
lectatur  impensius,  unde  existunt  fomenta  carni,  sive  pisces  sint,  sive 
carnes,  sive  aromata,  delitiaeve  aut  prasstantia  vina.  Alioqui  scimus, 
creaturas  Dei  omnes  conditas  esse  in  usus  et  servitia  hominum.  Om- 
nia, quce  condidit  Deus,  hona  sunt  (Gen.  i.  31),  et  citra  delectum,  cum 


300  SYMBOLA  EVANGELICA. 

timore  Dei  et  justa  moderatione  iisiirpanda.  Apostolus  eniin,  Om- 
nia, inqiiit,  mundis  munda  sunt  (Tit.  i.  15).  Item  :  Omne,  quod  in 
macello  venditur,  edite,  nihil  i^iterrogajites  jprojpter  conscientlam  (1 
Cor.  X.  25).  Idem  Apostolus  nominat  doctrinain  eorum,  qui  jiilent 
abstinere  a  cibis,  doctrinani  dcemoniorum.  Cibos  enim  creasse  Deuvi 
ad  sumendum  cum  gratiarum  actione  Jidelihus,  et  his,  qxd  cognove- 
runt  veritatem,  quod  quidquid  creavit  Deus,  honum  sit,  et  nihil  re- 
jicie7idum;  si  sumatur  cum  gratiarxiin  actione,  Qtc  {1  Tim.  iv.  1, 3, 4). 
Idem  ad  Colossenses  reprobat  eos,  qui  nimia  abstiueutia,  sibi  compa- 
rare  volnnt  existimationem  sanctitatis  (Coloss.  ii.  21,  23).  Nos  itaque 
in  universum  reprobamns  Tatiaiios  et  Encratitas,  omues  denique  Eu- 
stachii  discipulos,  contra  quos  congregata  est  Gangrensis  synodus. 

CAP.  XXV. 

De  Catecuesi,  et  JEgrotantium  Consolatione  vel  YisrrAnoNE. 

1.  Dominus  veteri  suo  populo  injunxit,  maximam  curam  ut  impen- 
derent  ab  infantia  recte  instituenda^  juventuti,  adeoque  raandavit  di- 
serte  in  lege  sua,  erudirent  et  sacramentorum  mvsteria  inter'3retaren- 
tur.  Cum  autem  ex  Evangelicis  et  Apostolicis  Uteris  constet,  Deum 
non  minorem  rationem  habere  novi  sui  populi  pubis,  cum  palam  tes- 
tetur  et  dicat,  Sinite  jpueros  venire  ad  me,  talmm  enijn  est  regnum 
coeloriim  (Marc.  x.  14),  consultissime  faciunt  ecclesiarum  pastores,  qui 
juventutem  mature  et  diligenter  catechisant,  prima  fidei  fundamenta 
jacientes,  ac  rudimenta  religionis  nostrce  fideliter  docentes,  explicando 
decalogum  mandatorum  Dei,  symbolum  item  Apostolorum,  orationem 
quoque  dominieam,  et  sacramentorum  rationem,  cum  aliis  ejus  ge- 
neris primis  principiis,  et  religionis  nostras  capitibus  praacipuis.  Fi- 
dem  vero  et  diligentiam  hie  suam  in  adducendis  ad  catechismum  libe- 
ris  praestet  Ecclesia,  cupiens  et  gaudens  liberos  sues  recte  institui. 

2.  Cum  vero  nunquam  gravioribus  tentationibus  expositi  sunt  homi- 
nes, quam  dum  iniirmitatibus  exercentur  aut  £cgrotant,  morbis  cum 
animi  tum  corporis  fracti,  nunquam  sane  convenit  pastores  ecclesia- 
rum saluti  sui  gregis  invigilare  accuratius,  quam  in  hujusmodi  morbis 
ct  iufiriuitatibus.  Visitent  ergo  mature  negrotantes,  vocentur  item  ma- 
ture ab  a^grotantibus,  siquidem  res  ipsa  2)ostulaverit :  consolentur  autem 
illos,  et  in  vera  fide  confirmcut,  muniant  denique  contra  perniciosas 


THE  SECOND  HELVETIC  CONFESSION.  301 

Satanse  snggestiones :  instituant  item  preces  apud  segrotantem  dome- 
sticas,  ac  si  iiecesse  sit,  precentur  pro  a3grotaiitis  salute  etiam  in  coetu 
publico  cnrentque,  quo  feliciter  ex  lioc  secnlo  migret.  Papisticain 
visitationem  cum  sua  ilia  unctioue  extrema,  diximus  superius,  nos  iion 
approbare,  quod  absurda  liabeat,  ct  a  scriptura  canonica  non  appro- 
betur. 

CAP.  XXVI. 

De  Sepultuea  Fidelium,  Curaque  peo  Mortuis  Gerenda,  de  Pur- 
gatorio,  et  apparitione  spieituum, 

1.  Fidelium  corpora,  ut  Spiritus  Sancti  templa,  et  quae  in  ultimo 
die  recte  creduntur  resurrectura,  jubet  scriptura  lioneste  absque  super- 
stitione  humo  mandare,  sed  et  lionestam  eorum,  qui  sancte  in  Domino 
obdormiverunt,  mentionem  facere,  relictisque  eorum,  ut  viduis  et  pu- 
pillis,  omnia  pietatis  officia  prnestare :  aliam  non  docemus  pro  mortuis 
curam  gerere.  Improbamus  ergo  maxime  Cynicos,  corpora  mortuo- 
rum  negligentes,  aut  qnam  negligentissime  contemptissimeque  in  ter- 
ram  abjicientes,  nunqnam  vel  verbum  bonnm  de  defunctis  facientes, 
aut  relictos  ipsorum  ne  tantillum  quidem  curantes. 

2.  Improbamus  rursus  nimis  et  praepostere  officiosos  in  defunctos, 
qui  instar  Etlmicorum  suos  deplangunt  rnortuos  (Inctum  moderatum, 
quem  Apostolus  (1  Tliess.  iv.)  concessit,  non  vituperanms,  inliumanum 
esse  judicantes,  prorsns  nihil  dolere),  et  pro  mortuis  sacrificantj  et 
preciilas  certas,  non  sine  pretio,  demurranrant,  hujnsmodi  suis  ofRciis 
liberaturi  suos  illos  ex  tormentis,  quibus  a  morte  inmersos,  et  inde 
rursus  liberari  posse  hujnsmodi  na'niis  arbitrantur. 

3.  Credimus  enim,  fideles  recta  a  morte  corporea  migrare  ad  Chri- 
stum, ideoque  viventium  suffragiis  ant  precibus  pro  defunctis,  denique 
illis  suis  officiis  nihil  indigere.  Credimus  item,  infideles  recta  prseci- 
pitari  in  tartara,  ex  quibus  nullus  impiis  aperitur,  ullis  vi\entium  offi- 
ciis, exitus. 

4.  Quod  antem  quidam  tradunt  de  igne  purgatorio,  iidei  Christianse : 
Credo  remissionem  peccatorum  et  vitam  seternara,  purgationique  plen^ie 
per  Christum,  et  Christi  Domini  hisce  sententiis  adversatur:  Ame7i, 
amen  dico  vohis,  qui  sermonem  meum  audit,  et  credit  ei  qui  misit 
me,  lidbet  vitam  ceternani,  et  in  judicium  non  veniet,  sed  transivit  a 
morte  in  vitam  (Joh,  v.  24).     Item,  Qui  lotus  est,  non  ojpus  hahet, 


302  SYMBOLA  EVANGELICA. 

nisi  ut  pedes  Javet,  sed  est  mujidus  tottis,  et  vos  inundi  estis  (Joli. 
xiii.  10). 

5.  Jam  quod  traditiir  dc  spiritibns  vel  animabiis  mortiiorum  ap[)a- 
reiitibiis  aliqnaiulo  viventibiis,  et  peteiitibus  ab  eis  officia,  quibus  libe- 
rentnr,  deputanms  apparitiones  eas  inter  ludibria,  artes  et  dcceptiones 
diaboli,  qui,  ut  potest  se  transfigurare  in  angelum  lucis,  ita  satagit 
fidem  vcram  ^■el  evertere,  vol  in  dubium  revocare.  Dominus  in  veteri 
testamento  vetuit  veritatem  sciscitari  a  mortuis,  ct  ullurn  cum  spiriti- 
bns habere  commercium  (Dent,  xviii.  10,  11).  Epuloni  vero  pa^nis 
mancipato,  sicut  nari-at  Veritas  evangelica,  negatur  ad  fratres  suos 
redituB :  pronunciante  interim  divine  oraculo,  atque  dieente,  Ilabent 
Mosen  et  Prophetas^  audiant  illos.  Si  Moseri  et  ProjjJietas  non  au- 
diunt,  neque  si  quis  ex  mortuis  resurrexit,  credent  (Luc.  xvi.  31). 

CAP.  XXVII. 
De  Rittbus  et  C^remoniis,  et  Mediis.     [Conf.  Aug.,  Aet.  XY.] 

1.  Yeteri  populo  traditae  sunt  quondam  cseremonise,  ut  pcedagogia 
qusedam,  iis  qui  sub  lege  veluti  sub  psedagogo  et  tutore  quodam  cus- 
todiebantur,  sed  adveniente  Christo  liberatore,  legeque  &Vi\AQ.i2L,  fideles 
sub  lege  amplius  non  sumiis  (Rom.  vi.  14),  disparueruntque  coeremo- 
niae,  quas  in  Ecclesia  Cliristi  adeo  retinere  aut  reparare  noluerunt 
Apostoli,  ut  aperte  sint  testati  se  mdlum  onus  velle  imponere  Ecde- 
sicG  (Act.  XV.  2S).  Proinde  Judaismum  videremur  reducere  aut  resti- 
tuere,  si  in  Ecclesia  Christi,  ad  morem  veteris  Ecclesise,  ca!remonias, 
ritusve  multiplicaremus.  Ideoque  minime  approbamus  eorum  senten- 
tiam,  quibus  visum  est  Ecclesiam  Christi  cohiberi  oportere,  cen  pseda- 
gogia  quadam,  multis  variisque  ritibus.  Nam  si  populo  Christian© 
Apostoli  coeremonias  vel  ritus  divinitus  traditos  imponere  noluerunt, 
quis  ergo  sante  mentis  obtrudet  illi  adinventiones  adinventas  liumani- 
tus  ?  Quanto  magis  accedit  curaulo  rituum  in  Ecclesia,  tanto  magis 
detrahitur  non  tantum  libertati  CIn-istiana',  sed  et  Christo  et  ejus 
fidei :  dum  vulgus  ea  quaerit  in  ritibus,  quae  quaereret  in  solo  Dei  Filio 
Jesu  Christo  pef  fidem.  Sufficiunt  itaque  pi  is  pauci,  moderati,  sim- 
plices,  nee  alieni  a  verbo  Dei  ritus. 

2.  Quod  si  in  ecclesiis  dispares  inveniuntur  ritus,  nemo  ecclesias 
existimet  ex  eo  esse  dissidentes.     Socrates,  Impossibile  fuerit,  inquit, 


THE  SECOND  HELVETIC  CONFESSION.  303 

omnes  ecclesiamm,  qute  per  civitates  et  regiones  sunt,  ritus  conscri- 
berc.  Nulla  religio  eosdem  ritns  ciistodit,  etiarasi  eandem  de  illis 
doctriiiam  amplectatiir.  Etenim,  qui  ejnsdera  sunt  fidei,  de  ritibns 
inter  se  dissentiniit.  Hsec  ille.  Et  nos  hodie  ritus  diversos  in  cele- 
bratione  coense  Domini  et  in  aliis  nonnullis  rebus  liabentes  in  uostris 
ecclesiis,  in  doctrina  tamen  et  fide  non  dissidemus,  neque  unitas  so- 
cietasque  ecclesiarum  nostrarum  ea  re  discinditur.  Semper  vero  ec- 
clesite  in  hujusmodi  ritibus,  sicut  mediis,  usse  sunt  libertate.  Id  quod 
nos  hodie  quoque  facimus. 

3.  At ,  cavendum  interim  monemus,  ne  inter  media  deputcntnr,  ut 
quidem  solent  missam  et  usum  imaginum  in  templo  pro  mediis  repu- 
tare,  qujB  revera  non  sunt  media.  Lidifferens  (dixit  ad  Augustinum 
Hieron.)  illud  est,  quod  nee  honum  nee  modum  est,  ut  sive  feceris, 
sive  non  feceris,  oiec  justitiam  habeas  nee  injustitiam.  Proinde  cum 
aha(popa  rapiuntur  ad  fidei  confessionem,  libera  esse  desinunt :  sicuti 
Paulus  ostendit,  licitum  esse  carnibus  vesci,  si  quis  non  subraoneat, 
idolis  esse  litatas,  alioqui  fore  illicitas,  quod  qui  his  vescitur,  jam  ve- 
scendo,  idololatriam  approbare  videatur  (1  Cor.  viii.  10). 

CAP.  XXVIII. 
De  Bonis  Ecclesi^. 

1.  Opes  habet  Ecclesia  Christi  ex  munificentia  principum  ae  libera- 
litate  fidelium,  qui  facultates  suas  Ecclesise  donarunt.  Opus  enim 
habet  Ecclesia  facultatibus,  et  habuit  ab  antiquo  facultates  ad  res 
Ecclesiae  necessarias  sustinendas.  Ac  verus  usus  opum  Ecclesine 
quondam  fait,  et  nunc  est,  conservare  doctrinam  in  scholis,  et  coeti- 
bus  sacris,  cum  universo  cultu,  ritibus  et  oedificio  sacro,  conservare 
denique  doctores,  discipulos  atque  ministi'os,  cum  rebus  aliis  neces- 
sariis,  et  imprimis  pauperibus  juvandis  atque  alendis.  Deligantur 
autem  viri  timentes  Deum,  prudentes,  et  in  oeconomia  insignes,  qui 
legitime  bona  dispensent  ecclesiastica. 

2.  Si  vero  opes  Ecclesifc  per  injuriam  temporis,  et  quorundam  au- 
daciam,  inscitiam,  aut  avaritiam  translatae  sunt  in  abusum,  reducantur 
a  viris  piis  et  prudentibus  ad  sanctum  usum.  ]Src';^ue  enim  conniven- 
dum  est  ad  abusum  maxime  sacrilegum.  Doceraus  itaque  reforman- 
das  esse  scholas  et  collegia  corrupta  in  doctrina,  in  cultu,  et  in  mori- 


304  SYMBOLA  EVANGELICA. 

bus,  ordinandamqne  esse  pie,  bona  fide,  atque  prndeiiter  paiipenim 
subventionem. 


CAP.  XXIX. 
De  Ccelibatu,  Conjugio,  et  CEconomia,     [Conf.  Aug.,  De  Abus.  2.] 

1.  Qui  ca^itiis  donnm  liabent  coelibatus,  ita  ut  ex  corde,  vel  toto 
aiiimo,  pnri  sint  ac  contineiites,  nee  iirantnr  graviter,  serviant  in  ea 
vocatione  Domino,  donee  senserint  se  divino  munere  prjeditos,  et  ne 
efferant  se  ea?tens,  scd  serviant  Domino  assidue,  in  simplieitate  et 
liumilitate.  Aptiores  antem  lii  sunt  curandis  rebus  divinis,  quam  qui 
privatis  familiar  negotiis  distrahuntur.  Quod  si  adempto  rursus  dono, 
ustionem  senserint  durabilem,  merainerint  verbi  Apostolici:  Melius 
est  7iubere,  quam  iiri  (1  Cor.  vii.). 

2.  Conjuginm  enim  (incontinentia3  medicina  et  continentia  ipsa  est) 
institutum  est  ab  ipso  Domino  Deo,  qui  ei  libcralissinie  benedixit,  ac 
viram  ac  foeminam  inseparabiliter  sibi  mutuum  adhosrere,  et  una  in 
snmma  dilectione,  concordiaque  vivere  vohiit  (Matt.  xiii.).  Uncle  sci- 
mus  Apostolum  dixisse:  Honorahile  est  conjugiui}i  inter  omncs  et 
ciibile  impolhitum  (Heb.  xiii.  4).  Et  iterum:  Si  viryo  nii/pserit,  non 
])eccavit  (1  Cor.  vii.).  Damnamus  ergo  polygamiam,  et  eos,  qui  se- 
cundas  damnant  nuptias.  Docemus,  contrahenda  esse  conjugia  legi- 
time in  timore  Domini,  et  non  contra  leges,  probibentes  aliquot  in 
conjugio  gradus,  ne  incestse  fiant  nuptioe.  Contraliantur  cum  consen- 
su parentura,  aut  qui  sunt  loco  parentum,  ac  in  ilium  maxlme  iinem, 
ad  quern  Dominus  conjugia  instituit  et  confirmentur  publico  in  tem- 
plo  cum  precatione  et  benedictione.  Colantur  deniqne  sancte,  cum 
maxima  conjugum  fide,  pietate  et  dilectione,  nee  non  puritate.  Ca- 
veantur  itaque  rixre,  dissidia,  libidines  et  adulterla.  Constituantur 
legitima  in  Ecclesia  judicia,  et  judices  sancti,  qui  tueantur  conjugia, 
et  omnera  impudicitiam  iinpudentiamque  coerceant,  et  apud  quos  con- 
troversial matrimoniales  transigantur. 

3.  Educentur  quoque  liberi  a  parentibus,  in  timore  Domini:  pro- 
videant  item  'parentes  liberis,  memores  Apostolicje  sententije:  Qui 
suis  non  prospicit,  fdem  ahnegavit,  et  injideli  est  deterior  (1  Tim. 
V.  8).  Imprimis  autem  doceant  suos,  quibus  sese  alant,  artes  lionestas, 
abstraliant  ab  otio,  et  veram  in  his  omnibus  fiduciam  in  Deum  inse- 


THE  SECOND  HELVETIC  CONFESSION.  305 

rant,  no  diffidentia  aut  secnritate  nimia  ant  avaritia  foBda  diffliiant, 
iiec  ad  iilluin  fructum  perveniant. 

4.  Estque  certissimum  opera  ilia,  qua)  in  vera  fide  fiuiit  a  parenti- 
bus,  per  conjiigii  officia  et  oeconomiam,  esse  coram  Deo  sancta  et 
vcre  bona  opera,  et  placere  lisec  Deo  non  minus,  qiiara  preces,  jeju- 
nia,  atqiie  eleemosynas.  Sic  enim  docuit  et  Apostolus  in  epistolis 
suis,  prajcipue  vero  ad  Tim.  et  Titum.  Kumeramus  autem  cum  codeni 
Apostolo  inter  dogmata  Satanica  illorum  doctrinam,  qui  matrimonium 
prohibcnt,  aut  palam  vituperant,  vel  oblique  perstringunt,  quasi  non 
sanctum  vel  mundum  sit. 

6.  Execramnr  autem  ccelibatum  immundum,  libidines  et  fornica- 
tiones  tectas  et  apertas  hypocritarum,  simulantium  continentiam,  cum 
onmium  sint  incontinentissimi.  Hos  omnes  judicabit  Deus.  Divitias, 
et  divites,  si  pii  sunt  et  recte  utantur  divitiis,  non  reprobamus.  Re- 
probamus  autem  sectam  Apostolicorum,  etc. 


CAP.  XXX. 
De  Magistratu.     [Conf.  Aug.,  Aet.  XYI.] 

1.  Magistratus  omnis  generis  ab  ipso  Deo  est  institutus  ad  generis 
humani  pacem  ac  tranquillitatem,  ac  ita,  ut  primum  in  mundo  locum 
obtineat.  Si  hie  sit  adversarius  Ecclesi^e,  et  impedirc  et  obturbare 
potest  plurimum.  Si  autem  sit  amicus,  adeoque  membrum  Ecclesia^, 
utilissimum  excellentissimumque  membrum  est  EcclesioB,  quod  ei  per- 
multum  prodesse,  eam  denique  peroptime  juvare  potest. 

2.  Ejus  officium  pra3cipuum  est,  pacem  et  tranquillitatem  publicam 
procurare  et  conservare.  Quod  sane  nunquam  fecerit  felicius,  quam 
cum  fuerit  vero  tiinens  Dei  ac  religiosus,  qui  videlicet  ad  exemplum 
sanctissimorum  regum  principumque  populi  Domini,  veritatis  prsedica- 
tionem  et  fidem  sinceram  promoverit,  mendacia  et  superstitionem  om- 
nem  cum  omni  impietate  et  idololatria  exciderit  ecclesiamque  Dei  de- 
fenderit.  Equidem  docenms  religionis  curam  imprimis  pertinere  ad 
magistratum  sanctum. 

3.  Teneat  ergo  ipse  in  manibus  verbum  Dei,  et  ne  huic  contrarium 
doceatur,  procuret,  bonis  item  legibus  ad  verbum  Dei  compositis  mo- 
deretur  populum,  sibi  a  Deo  creditum,  eundemque  in  disciplina,  officio, 
obedientiaque  contineat.     Judicia  exerceat  juste  judicando,  ne  respi- 


306  SYMBOLA  EVANGELICA. 

ciat  personam,  aut  ninnera  accipiat;  riduas,  pupillos  et  afflictos  asse- 
rat,  injustos,  impostores  et  violentos  cocirccat  atque  adeo  et  exscindat. 
Neque  enim  frustra  accejnt  a  Deo  gladium  (Rom.  xiii.  4).  Striiigat 
ergo  liunc  Dei  gladium  in  omnes  maleficos,  seditiosos,  latrones  vel 
homicidas,  oppressores,  blaspliemos,  perjures  et  in  omnes  eos,  quos 
Deus  punire  ac  etiam  csedere  jussit.  Coerceat  et  hsereticos  (qni  vere 
hneretici  sunt)  incorrigibiles,  Dei  majestatem  blasphemare  et  Ecclesiara 
Dei  contnrbare,  adeoque  perdere  non  desincntes. 

4.  Qnod  si  necesse  sit,  etiam  bello  popnli  conservare  salutem,  bellum, 
in  nomine  Dei  suscipiat,  modo  prius  pacem  modis  omnibus  qusesierit, 
nee  aliter  nisi  bello  sues  servare  possit.  Et  dum  hsec  ex  tide  facit 
magistratus,  illis  ipsis  operibus,  ut  vere  bonis,  Deo  inservit,  ac  bene- 
dictionem  a  Domino  accipit.  Damnamus  Anabaptistas,  qui,  ut  Cliri- 
stianum  negant  fungi  posse  officio  magistratus,  ita  etiam  negant,  qnem- 
quam  a  magistratu  juste  occidi,  aut  magistratum  bellum  gerere  posse, 
aut  juramenta  magistratui  prajstanda  esse,  etc. 

5.  Sicut  enim  Deus  salutem  populi  sui  operari  wxli  per  magistratum, 
quem  mundo  veluti  patrem  dedit :  ita  subditi  omnes,  hoc  Dei  benefi- 
cium  in  magistratu  agnoscere  jubentur.  Honorent  ergo  et  revereantur 
magistratum,  tanquam  Dei  ministrum :  ament  eum,  faveant  ei,  et  orent 
pro  illo,  tanquam  pro  Patre :  obediant  item  omnibus  ejus  justis  et 
sequis  mandatis:  denique  pendant  vectigalia  atque  tributa,  et  quce 
hujus  generis  debita  sunt,  fideliter  atque  libenter.  Et  si  salus  publica 
patriae  vel  justitia  requirat,  et  magistratus  ex  necessitate  bellum  susci- 
piat, deponant  etiam  vitam,  et  fundant  sanguinem  pro  salute  publica 
magistratusque,  et  quidem  in  Dei  nomine,  libenter,  fortiter  et  alacriter. 
Qui  enim  magistratui  se  opponit,  iram  Dei  gravem  in  se  provocat. 

Damnamus  itaque  omnes  magistratus  contcmptores,  rebelles,  reipub- 
licse  liostes,  et  seditiosos  nebulones,  denique  omnes,  quotquot  officia 
debita  pra^stare,  vel  palam,  vel  arte  renuunt. 


Oramus  Deum  Patrem  nostrum  in  coelis  clementissimum,  ut  prin- 
cipibus  populi,  nobis  quoque  et  universe  populo  suo  benedicat,  per 
Jesum  Christum,  Dominum  et  Servatorem  nostrum  unicum,  cui  lans 
et  gloria  ac  gratiarum  actio  in  secula  seculorum.     Amen. 


THE  HEIDELBERG  CATECHISM.    A.D.  1563. 


[The  German  text  is  that  of  the  third  edition,  including  the  SOth  Question  (republished,  with  the  old 
orthography,  by  Niemeycr,  Collectio  Covf.  p.  390,  and  in  the  Tercentenary  Edition  of  the  German  Re- 
formed Church  of  the  United  States,  1863),  compared  with  the  first  edition  (accurately  republished  by 
A.Wolters,  Dcr  Ueidelb.  Katechismus  in  seiner  Lfrgestalt,  1S04),  but  in  modern  spelling,  and  with  some 
accepted  verbal  improvements  (such  as,  in  Qu.  1,  beidea  im  for  beyde  in,  vuUkommen  for  volkmnlich) . 
The  same  text,  with  critical  notes,  various  readings,  and  Scripture  proofs,  is  given  in  the  revised  issue 
of  my  Tercentenary  Edition  (Der  Ueidelb.  Katechismus  nach  der  Ausg.  v.  15C3  revidirt,  etc.,  Phila.,  ISGC),  for 
which  I  had  the  advantage  of  using  the  only  extant  copy  of  the  editio  princeps,  then  in  possession  of  my 
friend,  the  late  Rev.  Dr.  Trevirauus,  of  Bremen,  and  bearing  the  name  of  its  original  owner  (Prof.  H. 
Wilcken,  in  Heidelberg,  1563). 

The  English  version,  which  is  much  better  than  the  one  in  common  use,  waa  prepared  by  an  able 
committee,  consisting  of  Rev.  Drs.  Gerhart,  Neviu,  Harbangh,  Kessler,  Zacharias,  and  others,  in  the 
name  and  by  direction  of  the  Synod  of  the  German  Reformed  Church  of  the  United  States,  held  in  Ilar- 
risburg,  Pa.,  1859,  and  was  published  in  very  superior  style,  as  a  Tercentenary  Edition,  together  with 
the  German  and  Latin  texts  (of  the  third  edition),  and  a  valuable  introduction  by  Dr.  John  W.  Nevin, 
New  York,  1863  (pp.  277).  It  is  here  inserted  by  permission  of  the  translators.  The  German  title  below 
is  an  imitation  of  the  title-page  of  the  first  edition,  except  the  electoral  arms.  See  a  full  fac-simile  in 
my  German  edition,  1860.] 

Catechifm 

or 

CHRISTIAN  INSTRUCTION 

as  conducted  in  the  Churches  and  Schools 

of  the 

Electoral  Palatinate. 

Printed  in  the  Electoral  City 

of  Heidelberg  by 

John     Mayer. 

1563- 


<B&>mh  ttfit  bet  CBmfiltlH^ 


grage  i. 
2Ba8  ift  bein  einiger  S^roft  im  Seben  unb 
im  ©terpen? 

Stntttjort. 

^a^  ic^  mit  ?eib  unb  ®ce(e,  kite0 
im  ?ekn  itnb  im  ©tcrkn,  n{i$t  mein, 


QCESTION    1. 

What  is  tliy  only  comfort  in  life  and  in 
death  ? 

Answer. 
That  I,  with  body  and  soul,  both 
in  life  and  in  death,  am  not  my 


fonbern   meineg    getreuen   ^eilanbe^ ;  own,  but  belong  to   my  faithful 
3efu  diljxifti  eii^eil  Inn,  bcr  mit  fcinem ,'  Saviour  Jesus  Christ,  who  witli  his 


308 


SYMBOLA  EVANGELICA. 


tf^euvcu  iMiitc  fiiv  allc  mciiic  Sitnben  I  precious  blood  lias  fnlly  satisfied 
ypllfommeu  bC5a()lct,unbmid}  au^  aller  for  all  my  sins,  and  redeemed  me 
©eamlt  tCk^  Xcitfcl^  cvlofct  I>it ;  UUb  from  all  the  power  of  the  devil ; 
alfo  bcuMbvct,  tap  obne  ten  S}i([cu  and  so  preserves  me  that  without 
nicinci?  i>atcv5  im  ^immel  fciu  -^aar  i  the  will  of  my  Father  in  heaven 
von   meilicm  ^ail).Me  fann  fvlUen,  ja  not  a  hair  can  fall  from  my  head ; 


aud)  mir  al(c5  511  mcincr  Sdigfeit 
ttcncu  muf?.  I^arum  cr  mid)  auA 
tuvd)  fciucn  l^citiiicn  ©cift  tc^3  mncjcn 
Scbcn^  ycvjtd)cvt,  unb  {(^m  fortftin  ju 
lekn  i^cn  .^^erjcn  unlli^  unb  bcreit 
mad)t. 

gragc  2. 
SSic  inck  3tilcfe  fiub  bir  ni3tbt<j  ju  n^iffeii, 
baf3  bit  in  btefem  S^rofte  felicjlid^  Ict^n  unb 
fterku  niocjcft? 

Sintwort. 

:i)rei   (5 tilde  1   ^ift(i^,  une  gvop 

meinc  'Sitnbe  unb  SIcnb  feien.  Bunt 
5lnbtrn,  wk  ic^  son  alien  mcinen  <Sun? 

ben  unb  G(enb  eviofet  wcvbe.  Unb 

jum  3)nttcn,  une  id)  @ctt  fitr  [cl^e 
Srlofung  foil  ban! bar  fein. 


2)er  evf^e  Xbeil. 
Sou  be?  a^enfc^en  (Slcub. 

gvagc  3. 
S!Bot>cr  ertcuneft  bu  bcin  Slenb? 

5lntwort. 
5lu^  bent  @efe^  ©dte?, 

gragc  4. 
2Ba8  ctjorbevt  bcim  ba«  gottlic^e  @efc<j 
'cicn  imS  ? 

^Inttvcvt. 

2)ic§  le()ret  un?  Gbviftue  in  ciner 


yea,  that  all  things  must  "work  to- 
gether for  my  salvation.  "Where- 
fore, by  his  Holy  Spirit,  he  also 
assures  me  of  eternal  life,  and 
makes  me  heartily  willing  and 
ready  henceforth  to  live  unto  him. 

Qlestiox  2. 
How  many  things  are  necessary  for  thee 
to  know,  that  thou  in  this   comfort  mayest 
Uve  and  die  happily  ? 

Answer. 

Three  things :  First,  the  great- 
ness of  my  sin  and  misery.  Sec- 
ond, how  I  am  redeemed  from  all 
my  sins  and  misery.  Third,  how  I 
am  to  be  tliaiikful  to  God  for  such 
redemption. 


THE  FIRST  PART. 
OF  MAN'S   MISEKY. 

Question  3. 
Whence  knowest  thou  thy  misery? 

Answer, 

Out  of  the  Law  of  God. 

Question  4. 
What  docs  the  Law  of  God  require  of 

Answer. 
This  Christ  teaches  ns  in  sum, 


THE   HEIDELBERG   CATECHISM. 


300 


©itmma,  ^UttW  am  22fteu:  Du 
follft  Uckn  ©ott,  tcincn  .^evrn, 
yon  cjaujem  ^cvjen,  yon  ganger 
©ccle,  yon  ganjem  ©emittl;  unb 
alien  ^rciften:  bic^'  ift  ba^  yov;= 
ne()mftc  unb  gviJptc  ©ebot.  Dag 
anbcvc  abcv  ift  bem  glcid):  2)u 
[oilft  beincn  9Kid)ftcn  Ucben  aU 
bid)  fclbft. — 3n  bicfcn  jwcien 
©ebotcn  l^antjct  bag  ganje  ©efcl^ 
unb  bie  propl)cten. 

gvage  5. 
^aunft  bu  bicjj  ^llkS  bontommcii  (jaltcn  ? 
3tnttr>ort. 

DIcin :  bcnn  id)  Inn  yon  S^atur  gc? 
ncigt,  @ott  uno  nieinen  9]ac|ften  ju 
(;affen. 

B-ragc  G. 
§at  bcnn  @ott  ben  9}Zcnfd;eu  alfo  bi3[e  unb 
tert'e(;rt  crfcf;affen  ? 

Slntir'ort. 
9^cin :  fonbern  ®ott  l;at  ben  9)?en? 
fd)en  gut  unb  nad)  [etnem  ©knbilb 
erfd)a|tcn,  bag  ift,  in  wa^rf)aft{ger  ©e? 
red)tigfeit  unb  ^eiligfeit ;  auf  bap  er 
©ott  feinen  (£d}opfer  rec^t  evfenne, 
unb  yon  ^evjen  liete,  unb  in  cn)iger 
©eligfeit  mit  i()m  lebe/  3t;n  ju  loben 
unb  ju  preifen. 

gvagc  7. 
2Bof)cr  fonimt  bcnn  joI(^e  ijcrbertte  2trt 
bes  5Kenfd;cn  ? 

3lntt»ort. 

5lug  bcm  ^all  unb  Unge^orfam  un? 


Matt.  22:  T/ww  s/m^?;  love  the 
Lord  thy  God  vnth  all  thy  heart, 
and  lulth  all  th;y  soul,  and  imth 
all  thy  inind,  and  loith  all  thy 
strength.  This  is  the  first  and 
great  commandment  /  and  the  sec- 
ond is  like  unto  it :  Thou  shalt 
love  thy  neighbor  as  thyself. —  O71 
these  two  commandments  hang  all 
the  lavj  and  the  proj)hets. 

Question  5. 
Canst  thou  keep  all  this  perfectly  ? 
Answer. 

ISTo ;  for  I  am  by  nature  prone 
to  liate  God  and  my  neighbor. 

Question  6. 
Did  God  create  man  thus  wicked  and  per- 
verse ? 

Answer. 

No ;  but  God  created  man  good, 
and  after  his  own  image — that  is, 
in  righteousness  and  true  holi- 
ness ;  that  he  might  rightly  know 
God  his  Creator,  heartily  love 
him,  and  live  with  him  in  eternal 
blessedness,  to  praise  and  glorify 
him. 

Question  7. 

Whence,  then,  comes  this  depraved  nature 
of  man  ? 

Answer. 

From  the  fall  and  disobedience 


J  See  here  the  critical  note  in  my  Gennan  edition,  p.  5. 


310 


SYMBOLA  EVANGELICA. 


ferer  erften  (Sltcvn,  5ltam  unb  ^m,  tm 
'parat'ie^,  ta  unfcre  9^atur  alfo  i^eiv 
i^iftct  ti^ovtcn,  ta^'  iinr  3Ulc  in  Si'mbcn 
empfanacu  itnt  ^cborcn  U'cvbcn. 

grage  8. 
Sinb  wix  abcr  ticrniafjcit  I'^crbcrbt,  baf]  anv 
ga!i3  imb  gar  uutud;tig  finb  ju  cuiigcm  ©iitcii 
iiiib  gcnetgt  ju  allem  53cicu? 

Sliittvovt. 

3a :  c5  fei  fcenn,  baf  wiv  burd)  ben 
®eift  ©otte^  jciebergeboreu  iverbeu. 

gvage  9. 
3:f;ut  bum  ®ott  bcm  3)feufd;en  nid;t  lln- 
ved;t,  bafj  er  in  feinem  ®efe^  i^on  tf;m  forbert, 
\va^  cv  nic^t  tftun  lanu? 

3tnttt)ort. 

SfJein :  bcnn  ©ott  l)at  ben  3i)^enfd)en 
a(fo  cv|'d)atfcn,  bap  cr  c$  fonnte  tl)un. 
3)er  2)?enfd)  abcr  l)at  fic^  unb  die 
[einc  9^id)fonnnen,  auiJ  Slnftiftung  be$ 
Jeiifcl^,  bui"d)  mutbunlligcn  Ungcl;or? 
[am  bcvfelbiv^cu  ©vibcu  beraubct. 

gvagc  10. 
SBirt  ®ott  fcld,)cn  Ungcbcrfam  imb  mbfall 
ungeftra^t  laffea  l;iiig:l)cu? 

Intwovt. 
9)?it   nid)ten:    fonbcrn   Qx   surnct 


of  our  first  parents,  Adam  and  Eve, 
in  Paradise,  whereby  our  nature 
became  so  corrupt  that  we  are  all 
conceived  and  born  in  sin. 

Question  8. 
But  are  we  so  far  depraved  that  we  are 
wholly  unapt  to  any  good,  and  prone  to  all 
evil  ? 

Answer. 

Yes ;  unless  we  are  born  again 
by  the  Spirit  of  God. 

Question  9. 

Does  not  God,  then,  wrong  man  by  requir- 
ing of  him  in  his  law  that  which  he  can  not 
perform  ? 

Answer, 
No ;  for  God  so  made  man  that 
he  could  perform  it;  but  man, 
through  the  instigation  of  tlie 
devil,  by  willful  disobedience  de- 
prived himself  and  all  his  posterity 
of  this  power. 

Question  10. 
Will   God   suffer   such   disobedience   and 
apostasy  to  go  unpunished  ? 

Answer. 

By  no  means ;  but  he  is  terribly 


fc^redf(id),  bcibc^  iiber  an^cborne  unb  displeased  with  our  inborn  as  well 
n)irflid)e  Siuibcn,  unb  anil  fte  au^  ge?  as  actual  sins,  and  will  punish 
red)tcm  Urtbeil  jeitlid)  unb  ennoi  ftrafenj  them   in  just  judgment  in   time 


njte  (Sr  gefprod)en  kt:  3Serflud)t 
fei  jcbermann,  bcv  nic^t  bleibet 


and  eternity,  as  he  has  declared : 
Cursed   is   every    one    that    con- 


tn  flUem  bcm,  bae  gcfd)riebenj^m!i^^A  not  in  all  things  which 
ftel^Ct  tm  ^ud)  be^  ©efc^CCi,  bnjj  Ure  written  in  the  hooJc  of  the 
cr'^  t^ue.  \lavj,to  do  them. 


THE  HEIDELBERG  CATECHISM. 


311 


grage  11. 

Sft  benn  ©ott  md;t  aud;  Barml^erjtg  ? 
2lntl»ort. 

®ott  ijl  ttJoi^l  tjarm^erjig,  ®r  ift 
aber  aud)  9crcd)t.  3)cr!)albcn  cvfortcvt 
fcinc  ®erc^tic|fe{t,  bap  tie  Siiubc, 
wcldjt  tinber  bie  allerf)5ci)fte  SJJajcftat 
©ottc^  Bcgaugeit  ift,  aud)  mit  bev 
t)od)ften,  ba^  ift,  bev  ciini^cu  ©trafe, 
an  ?eib  unb  <Seele  geftraft  n?cvbe. 


Der  anbere  [jweite]  X^dl 
SSou  be^  SPZenf^en  Srlofuug. 

grage  12. 

2)telveit  ivir  benn  na<i}  bem  gerec^ten  Ur^ 

t^eil  Oottee  jeitli^e  unb  etntge  ©tra^e  bcrbie^ 

net  ^afien :  tok  moijitn  toxx  bie[er  ©tra^e 

entge^en,  unb  imebernm  ju  ©naben  fommen? 

^ntwort. 

@ott  luiH,  bap  feiner  @ered)tigleit 
genug  gefd)e^e;  bepiregen  mitffen  tcir 
berfel6en  entiuebcr  burd^  uug  felbft, 
obcv  burd)  einen  5lnbern  sollfommene 
^eja^Iung  t^un. 

grage  13. 
Sonnen  tt)tr  abtx  burc^  un3  felfcft  33ejaf;=> 
lung  tf;un? 

Stnttoort. 

3)^it  ni^ten:  fonbern  tt)ir  itiac|cn 
auc^  bie  <S^uIb  nod)  tcigtic^  groper. 

grage  14. 
.  ^ann  aBcr  ivgenb  cine  fcloge  Sreatur  fiir 
un6  6e3af)Ien  ? 

SlnttDort. 
Wm:  benn  erftUc^  tt)i(l  ®ott  an 
feincr  anbern  (Jreatur  ftrafen,  wa$  bcr 
Vol.  III.— X 


Question  11. 
Is,  then,  God  not  also  merciful  ? 

Answer. 
God  is  indeed  merciful,  but  lie 
is  likewise  just;  wherefore  his  jus- 
tice requires  that  sin,  which  is  com- 
mitted against  the  most  high  maj- 
esty of  God,  be  also  punished  with 
extreme,  that  is,  with  everlasting 
punishment  both  of  body  and  soul. 


THE  SECOND  PART. 
OF  MAN'S  EEDEMPTIOK 

Question  12. 

Since,  then,  by  the  righteous  judgment  of 
God  we  deserve  temporal  and  eternal  punish- 
ment, what  is  required  that  we  may  escape  this 
punishment  and  be  again  received  into  favor  ? 

Answer. 

God  wills  that  his  justice  be  sat- 
isfied; therefore  must  we  make 
full  satisfaction  to  the  same,  either 
by  ourselves  or  by  another. 

Question  13. 
Can  we  ourselves  make  this  satisfaction  ? 

Answer. 

By  no  means ;  on  the  contrary, 
we  daily  increase  our  guilt. 

Question  14. 
Can  any  mere  creature  make  satisfaction 
for  us? 

Answer. 
None ;   for,  first,  God   will   not 
punish,  in  any  other  creature,  that 


312 


SYMBOLA  EVANGELICA. 


'Mcn]d)  ycvfc!)ulcct  l^at.  3um  anbern, 
fo  fann  an^  fcine  Mope  Sreatur  t>te 
?aft  tc^  c>iM{(cn  3pvnc^  ©ottc$  wiHx 
tic  Sitnbe  crtra^jen,  unb  anterc  hiyon 
crlofcn. 

gvagc  15, 
33}a§  miiffen  w'lx  bcnii  fiiv  cinen  9)fittlev 
nnb  Srlefcr  ^iid^cu? 

Slittivcrt. 

(Sincn  fold)cn,  tcv  clu  UHibvcv  unb 
geved)ter  9J?cnfd),  unb  bod)  ftcirfcr  benu 
al(c  Gvcatuven,  ba$  ift,  sitgleid)  waBvcr 
®ctt  fct. 

graijc  IG. 
SSanmt  ntu§  (Sr  cin  tva^vcr  unb  gcvcd)tcr 
Tkn\d}  fctu? 

3^arum,n^ci(  bic  ©ercd)ttgfcit  ®otteg 
erforbert,  bap  bie  men[d)Ud)e  9^atur, 
bic  gefiinbiget  ^at,  fiir  bic  ©i'mbe  k? 
jal^lc,  obex  Gincr,  bcr  fclbft  cin  Siinbcr 
ircirc,  nid}t  f onntc  [iir  5(nbcrc  k^a^Kcn. 

gvagc  17. 
SBavum   nuiji   CSr   oitokici;   \\\\[)xcx   GHit 
tciu? 

2lut>v»ci-t. 

llap  cr  au6  ^raft  fcincv  ©ottf)eit 
bic  Saft  be0  B'Jvne^  ©ottc^  an  feincr 
3)?enfd)^eit  crtuigcn,  unb  unS  bic  @c? 
vcd)tig!eit  Unb  bac  ?ckn  cnvcrkn 
unb  uncbcr  gckn  mod)tc. 

graijc  18. 

2Ser  ip  abcr  bcrfdt^c  SJiittlcv,  bcr  jitijteid; 

tf  a^rcr  @ctt  iinb  cin  \va\)xcx  gcvcd^tcr  9itcnfd; 

ift? 

?Intwovt. 

Unfcr  ^err  3cfu^  SI)riftu<?,  bcr 


of  which  man  ha£  made  lihnself 
guilty;  andjfnrther, no  mere  creat- 
ure can  sustain  the  burden  of  God's 
eternal  wrath  against  sin,  and  re- 
deem others  therefrom. 

Qdestion  15. 
Wlmt  manner  of  mediator  and  redeemer, 
tlicn,  must  we  seek  ? 

Ansaver. 
One  who  is  a  true  and  sinless 
man,  and  vet  more  powerful  than 
all  creatures ;  that  is,  one  who  is  at 
the  same  time  true  God. 

Question  1G. 
Why    must    he    be    a    true    and    sinless 
man  ? 

Answer. 

Because  the  j  ustice  of  God  requires 
that  the  same  human  nature  which 
has  sinned  should  make  satisfaction 
for  sin ;  but  no  man,  being  himself 
a  sinner,  could  satisfy  for  others. 

Qdestion  17. 
^Ylly  must  he  be  at  the  same  time  true 
God? 

Ansaver. 
That  by  the  power  of  his  God- 
head hq  might  bear,  in  his  man- 
hood, the  burden  of  God's  wrath, 
and  so  obtain  for  and  restore  to 
us  righteousness  and  life. 

QCESTION  18. 

But  who,  now,  is  that  mediator,  who  is  at 

the  same  time  true  God  and  a  true,  sinless 

man  ? 

Answer. 

Our  Lord  Jesus  Christ,  who  is 


THE  HEIDELBERG  CATECHISM. 


313 


un^  juv  ypllfommcncn  Srlofung  nub 
(S3ered)tigfe{t  gcfd)cnft  if^. 

gvajc  19. 
Sffiot^cv  wcijit  in  taS  ? 

%nttt>oxt 

Slug  bem  ^eiltcjen  ©yangelio,  u^etc^e^ 
©ott  felbft  anfcinglid)  im  ^arabic^ 
^at  geoffcubavct,  in  bcr  golge  burc^ 
tie  ^ciligen  ©rj^citcr  unb  ^rop^eten 
lajjcn  i^erfunbigcn,  unb  burd)  bie 
Dpfer  unb  rtnberc  (Tcrcmonien  bc^ 
Ocfc0e5  5?orc;eln(bct,  enblid)  abcr  burc^ 
fctnen  eingcIieBten  (5o!^n  cvfittlet. 

gvage  20. 

3Sevbcn  bcnn  aKe  9}Jcnfc(;eu  iutcbenun  burd; 
Gbriftum  fclig,  \vk  fie  burc^  5lbam  finb  tcr* 
loveit  trovbcn? 

StnttDort. 

^letn :  fonbevn  aUein  biejcnigen,  bie 

burd)  uml^rcn  ©lauBen  i^m  ircrbcn 

eini^cvleibt,  unb  nUe  [cine  3Sol}(tf)aten 

anne^men. 

^xac^i  21. 
2Ba§  ift  waiver  ©laube? 

Slutlxtort. 

@^  ift  ni^t  allein  eine  gciinjje  dx-^ 
fcnntni^,  baburc^  id)  5lUe^  fitr  wa^x 
l)aU(,  uHi$  un^  ®ott  in  fcinent  5Borte 
I>it  c^coffenBaret,  fonbern  and)  cin 
^erjUd)e$  2>crtrauen,  n)eld)e^  bcv  !)ci(iQe 
©eift ,  buvd)'^  ©yangelium  in  mir 
unrfet,  ba^^  ntd)t  allein  Slnbern,  fonbern 
and)  mir  S^erijclntng  bcr  (Sitnben,  eiinge 
©ercd)tigfcit  unb  (£e(igfctt  s^cn  ©ott 
gcfc^enfct  fci,  au^  lauter  ©naben,  allein 
urn  be^  SBerbienfte^  d^rifti  unHen. 


freely  given  unto  ns  for  complete 
redemption  and  righteousness. 

Question  19, 
Whence  knowest  thou  this  ? 
Answer. 

From  the  Holy  Gospel,  which 
God  himself  first  revealed  in  Para- 
dise, afterwards  proclaimed  by  the 
holy  Patriarchs  and  Prophets,  and 
foreshadowed  by  the  sacrifices  and 
other  ceremonies  of  the  law,  and 
finally  fulfilled  by  his  well-beloved 
Son. 

Question  20. 
Are  aU  men,  then,  saved  by  Christ,  as  they 
have  pei-ished  by  Adam  ? 

Answer. 
No;  only  such  as  by  true  faith 
are  ingrafted  into  him,  and  receive 
all  his  benefits. 

Question  21. 

What  is  true  faith  ? 

Answer. 

It  is  not  only  a  certain  knowl- 
edge whereby  I  hold  for  truth  all 
that  God  has  revealed  to  us  in  his 
Word,  but  also  a  hearty  trust  which 
the  Holy  Ghost  works  in  me  by 
the  Gospel,  that  not  only  to  others, 
but  to  me  also,  forgiveness  of  sins, 
everlasting  righteousness  and  sal- 
vation, are  freely  given  by  God, 
merely  of  grace,  only  for  the  sake 
of  Christ's  merits. 


314 


SYMBOLA  EVANGELICA. 


grage  22. 
333a6  i[t  aba  cinem  Sf;riften  itotljicj  jii 
()(auben? 

2lntn?ort. 

3n(c^,  wci^  uu$  im  (Syancjclio  vcr? 

bcif^cit  ivirb,  jveld}e^  un^  tic  ?(rtifel  un? 

fereg  allgcmcinen  ungejiveifcUcn  d)rift? 

Ud)en  ®  (aukn^  in  cincr  ©  umma  kl)xtn. 

gvagc  23. 
$Bie  lauten  btejcltcu  ? 

3lut»crt. 
3^  gUiulK  in  @ctt  33ater,  ten 
5n(mad)tiacn,<3d)opfcr^t>inimcU 
unb  ter  (Svtcn. 

Unb  in3e[inn  d^viftum,  feincn 
ein!;jel)ornen  (Sol;n,unfern  ^errn; 
bcr  empfangen  ift  yon  bent  ^ei(i? 
iicn  @cifte,  f^elun-en  au^  SJZaria 
ber  Sungfvau;  gelitten  unter 
^J)cntio  ^ilato,  Qefrcu^iget,  gc? 
ftorbcn  unb  begraben;  abgeftie? 
gen  5U  bcr  ^olle;  am  brittcn 
Xage  wicber  aufcvftvinben  yon 
Dcn  Xobtcn;  ctufgefal;ren  gen 
^immel;  fi^et  ju  ber  9hd)ten 
@otte^,be^  anmad)tigen93flter$; 
yon  bannen  (Sr  fommen  wirb  ju 
rid)tcn  bic  Cebcnbigen  unb  bie 
lobtcn. 

3d)  glaubc  in  ben  ^eiligen 
(3U'ift;  eine  beiligc,  aUgemeine 
d)rift(id)e  ^ird)e;  bie  ©emein? 
fd)aftber  ^eiligen;  33ergebung 
ber  ©itnben;  2lufcrflel;ung  be^ 
B(eif(|c^, unb  ein  cn?tge^  ?eben. 


Question  22. 

What  is  it,  then,  necessary  for  a  Christian 
to  believe  ? 

Answer. 
All  that  is  promised  us  in  the 
Gospel,  which  the  articles  of  our 
catholic,  undoubted  Christian  faith 
teach  us  in  sum. 

Question  23. 
What  are  these  Articles  ? 
Answer. 

/  believe  in  God  the  Father 
Almighty,  Maher  of  heaven  and 
earth. 

And  in  Jesus  Christ,  his  only- 
begotten  Son,  our  Lord :  ivho  ivas 
conceived  by  the  Holy  Ghost,  born 
of  the  Vii'gin  Mary;  suffered 
under  Pontius  Pilate,  vjas  cru- 
cified,  dead,  and  buried ;  he  de- 
scended into  Hades;  the  third 
day  he  rose  from  the  dead ;  he 
ascended  into  Heaven,  and  sitteth 
at  the  right  hand  of  God  the 
Father  Almighty ;  from  thence 
he  shall  come  to  judge  the  guich 
and  the  dead. 


I  believe  in  the  Holy  Ghost ; 
the  holy  Catholic  Church;  the 
communion  of  saints ;  the  for- 
giveness of  sins;  the  resurrec- 
tion of  the  body,  and  the  life 
everlasting. 


THE   HEIDELBERG   CATECHISM. 


315 


i^rage  24. 
2Sie  irerben  biefe  3lvtt!et  atget^eilt  ? 

Stntwort. 
3n  Drct  Xl^cile:  3)cr  evfle  tft  sen 
@ott  tern  3Satcr  imb  imfcrer  dx-^ 
fd)affuug.  2)cr  anbcre  i^on  ©ott 
tern  (2o()nc  unb  unfcrcr  (Svtofung. 
Dcr  brittc  yon  @ott  bcm  ^ciltgen 
®eiftc  unb  unfercr  ^eiUgung. 

grage  25. 
S)icivunl  nitr  ein  ciuig  gottltc^  SBcfcn  tft, 
ttjarum  nciiucft  bu  brci,  ben  23atcr,  @oI)u  iinb 
ktligcn  Ocift? 

Slnttrort. 

X)arum,ireil  ftd)  ©ott  alfo  in  fcinem 
2Bort  gccffenbavct  I)at,  ba§  biefe  trei 
untcvfcl){cblid)cn  ^Vvfcncn  bcr  cintge 
n^al)i1)aftt9e  tmgt  ®ott  jtnb. 


SSon  ©ott  bcm  3Satei\ 

grage  2G. 
2Sa§  glauBcft  bu,  tt^enn  bit  f)Jrid;ft :  ^d) 
glaiitc  in  ©ott  2)ater,  ben  2lltmad}ti= 
gen,(Sd;c^''fev  §immcl6  nnb  ber  (Srben? 

?tntwort. 

I)ap  ber  ennge  3?atcr  unfer^  ^cvrn 
3efu  (^^rifti,  bcr  |)immcl  unb  (?rbc, 
fammt  attem,  tra$  barinncn  ift,  au^ 
md)t0  erfd)affen,  au^  bicfclbigcn  nod) 
burc^  feincn  ctt?igcn  9tat^  unb  gitrftv 
l^ung  cr^cilt  unb  regieret,  urn  fcincg 
©o^nc^  d^rlfti  nnHen  mcin  @ott  unb 
mcin  25ater  fci,  auf  u^cld)cn  id)  alfc 
ijcrtraue,  bap  id)  nid)t  jtveifle,  @r 
njcrbe  mi^  mit  aller  9'^ot^burft  MU^ 
unb  ber  ©eele  uerforgen,  ou(^  alle§ 


Question  24. 
How  are  these  Articles  divided? 

Answer. 

Into  three  parts:  The  first  is 
of  God  the  Father  and  our  crea- 
tion; the  second,  of  God  the  Son 
and  our  redemjJtion ;  the  third, 
of  God  the  Holy  Ghost  and  our 
sanctificatlon. 

Question  25. 
Since  there  is  but  one  Divine  Being,  why 
speakest  thou  of  tliree,  Father,  Sou,  and  Holy 
Ghost  ? 

Answer. 

Because  God  has  so  revealed 
himself  in  his  Word  that  these 
three  distinct  Persons  are  the  one, 
true,  eternal  God. 


OF   GOD   THE  FATHEE. 

Question  2(5. 
What  dost  thou  believe  when  thou  sayest : 
I  believe  in  God  the  Father  Almighty,  Maker 
of  Heaven  and  Earth  ? 

Answer. 
That  the  eternal  Father  of  our 
Lord  Jesus  Christ,  who  of  nothing 
made  heaven  and  earth,  with  all 
that  in  them  is,  who  likewise  up- 
holds and  governs  the  same  by  his 
eternal  counsel  .and  providence,  is 
for  the  sake  of  Christ  his  Son  my 
God  and  my  Father,  in  whom  I  so 
trust  as  to  have  no  doubt  that  he 
will  provide  me  with  all  things  nec- 
essary for  body  and  soul ;  and  fur- 


316 


SYMBOLA  EVANGELICA. 


Uekl,  fo  (Sr  inir  in  ticfcm  3viinmciv 
t^al  jiifd)icfet,  mir  ju  cjut  wcnten, 
tkmil  ©r'^  t()un  faun,  aU  ciii  all? 
niad)tii5cr  @ett,  unb  and)  t()iiu  nn((, 
ale  tin  ijctvcuer  33atcr. 

gvagc  27. 
SSaS   sjerfte(;ft  bu   itntcr   bcr  Biirjcbimcj 
©cttcS? 

2)ie  allniad)tigc  imb  (^cgemucirtise 
^raft  ©otte?,  fcuvd)  weldjc  ©r  ^immet 
unb  Srbc,  famint  alien  G^reaturen, 
Qleic^  al^3  mit  feincr  |)anb  ncit  ei-f)a(t, 
unb  alfo  rcgicrct,  bap  ?aub  nnb  ©ra^, 
Stccjen  unb  2Durve,  fru^tbavc  unb  un? 
fru(|tbare  3a^re,  (£ffen  unb  Xrinfcn, 
©efunb(ieit  unb  ilranfkit,  9tcid)thtm 
unb  2(rmut(),  unb  allcv  n{d)t  yon 
of)ngefa(}r,  fcnbcrn  yon  feincv  yateiv 
lii^en  ^anb  un5  jufomme. 

gvagc  28. 

SBaS  filr  5hi(^en  bcfomineu  irir  au8  ber 
erfenntnig  bcr  ®d^>t>fitn3  unb  gutfcfjitng 
@otte§  ? 

2lntiuort. 

Dap  anv  in  aUcr  ffiibcnydvti^feit 
gebulbig,  in  ©litcffcltgfeit  banfbar,  unb 
auf  ^  Bitfiinfti^e  guter  3uycrfid)t  ju 
unfcvm  flctreucn  @ott  unb  SSatcr  fein 
[oUen,  bap  un^  fcine  G^rcatuv  yen 
feincr  Siebc  fd)cibcn.iinrb,  bica>ei(  alle 
(Ireaturen  cii\o  in  feiner  ^panb  ftnb, 
Dap  ftc  jtd)  o^ne  'feinen  SCiUcn  and) 
nid)t  regen  nod)  betye^en  fonnen. 


tlier,  that  wJiate\er  evil  lie  sends 
upon  nic  in  this  vale  of  tears,  he 
will  turn  to  my  good ;  for  he  is  able 
to  do  it,  being  xVlmightj  God,  and 
willing  also,  being  a  faithful  Father. 

Question  27. 
What  dost  thou  understand  by  tlie  Provi- 
dence of  God  ? 

AxswEn. 

The  almighty  and  every  where 
present  power  of  God,  whereby,  as 
it  were  by  his  hand,  he  still  up- 
holds heaven  and  earth,  with  all 
creatures,  and  so  governs  them 
that  herbs  and  grass,  rain  and 
drought,  fruitful  and  barren  years, 
meat  and  drink,  health  and  sick- 
ness, riches  and  poverty,  yea,  all 
things,  come  not  by  chance,  but 
by  his  fatherly  hand. 

Question  28. 
What  does  it  profit  us  to  know  tliat  God 
has  created,  and  by  his  providence  still  up- 
holds all  things  ? 

Answer. 

That  we  may  be  patient  in  ad- 
versity, thankful  in  prosperity,  and 
for  what  is  future  have  good  con- 
fidence in  our  faithful  God  and 
Father  that  no  creature  shall  sep- 
arate us  from  his  love,  since  all 
creatures  are  so  in  his  hand  that 
without  his  will  they  can  not  so 
much  as  move. 


THE  HEIDELBERG  CATECHISM. 


317 


33 on   ©ott   bcm   2>o^n. 

gracjc  29. 
Santm  unvb  bcr  So^n  ©otteS  3cfu^, 
baS  ift,  ©eliismad^cr,  genannt? 

2)arum,  n^eil  cr  iin^  fcli^  mad)t  jjpu 
itnfcru  ©iiuben,  unb  weil  kt  feiiiem 
5Inbeni  einigc  ©cligfeit  ju  fuc^eu  noc^ 
ju  ftnbcn  ift. 

grage  30. 
©laubcu  bcnu  bic  aud;  an  ben  eiuigcn  @c= 
lipiadjer  Sefitm,  bie  i^re  ©eligfeit  unb  §dt  bei 
§eUiijcn,  Bet  [id;  fdt[t,  obev  anber^ix'»o  fud)cu? 

2tntwort. 

9leiu :  fonbern  fie  yerlaugnen  mit 
ber  2:i)at  ben  einigeu  8cligmad)cr  unb 
.f:)ei(anb  3cfitm,  ob  fie  ftd)  fein  oleid) 
vii^nncn.  3)enn  entn^eber  3efu^  nic^t  etn 
yollfommener  ^eitanb  fein  fann,  ober 
bie  biefen  ^eilanb  mit  wal)rem  ©laukn 
anne^men,  miiffcn  alle^  in  3^m  l^aben, 
ba^  ju  i^rer  ©eligfeit  yonnotl)en  ift. 

grage  31. 
aSarum   ift   (Sr   e(;riftu8,  bag   ift,  etn 
©efalbter,  geiiaititt? 

5littnjovt. 

®eil  dx  yon  @ott  bem  3Scitcr  yeiv 
ovbnet  unb  mit  bem  ^eiliijen  ©eifte 
gefalbet  ift  ju  unferm  okrften  ^vo? 
pktcn  unb  ?ef)rer,  ber  un^  ben  ^eim? 
lid)en  dlcitl)  unb  2BiUen  Ootte^  i?on 
unfercv  ©riofung  yoUfommen  offen^ 
baret ;  unb  ju  unferm  einigen  ^ot)en? 
pvieftcr,  ber  un^  mit  bem  einigen  Opfer 
feine^  ?eibc5  ertofet  bat,  unb  immerbar 


OF   GOD   THE   SON. 

Question  29. 
Why  is  the  Son  of  God  called  Jesus,  that 
is,  Saviour  ? 

Answkr. 
Because  he  saves  us  from  our 
sins;   and  no    salvation    is   to  be 
either    sought    or    found    in    any 
other. 

Question  30. 
Do  such,  then,  believe  in  the  only  Saviour 
Jesus  who  seek  their  salvation  and  welfare 
of  saints,  of  themselves,  or  any  wiiere  else  ? 

Answeu. 
No ;  although  they  may  make 
their  boast  of  liim,  yet  in  act  they 
deny  the  only  Saviour  Jesus.  For 
either  Jesus  is  not  a  complete 
Saviour,  or  they  who  by  true  faith 
receive  this  Saviour  must  have  in 
him  all  that  is  necessary  to  their 
salvation. 

Question  31. 
Why     is     he     called    Christ,    that     is, 
Anointed? 

Answer. 

Because  he  is  ordained  of  God 
the  Father,  and  anointed  with  the 
Holy  Ghost,  to  be  our  chief  Prophet 
and  Teacher,  who  fully  reveals  to 
us  the  secret  counsel  and  will  of 
God  concerning  our  redemption  ; 
and  our  only  High  Priest,  who 
by  the  one  sacrifice  of  liis  body 
has  redeemed  us,  and  ever  livetli 


318 


SYMBOLA  EVANGELICA. 


mit  fcincr  ^u^tnttc  i^or  tern  2>atcr 
mtxitt ;  unb  ju  unferm  enjigen  ^onig, 
bcr  un^  mit  feincm  SBort  unb  ©eift 
vci^icrct,  unb  Ui  bcr  envort^cncn  (Srlo^ 
fling  fd)u^^ct  unb  crhalt. 

g-ragc  32. 
SBarum  ivirjt  aber  bu  ciu  Sfjtift  geuannt? 

Slntwort. 
S5?cil  ic^  burd)  ben  ©lauben 
ein  ©lieb  (I6rifti,  unb  alfo  feincr 
Saltnmg  t^eilf)aftig  Mn,  auf  bap 
ciii^  ic^  feinen  Vlcimm  kfennc,  mic^ 
3^m  ju  cinem  leknbic^cn  2)an!cpfer 


to  make  intercession  for  us  witli 
tlio  Father ;  and  our  eternal  King, 
who  governs  us  by  his  Woi'd  and 
Spirit,  and  defends  and  preserves  us 
in  the  redemption  obtained  for  us. 

QcESTiox  32. 
But  why  art  thou  called  a  Christian? 
Answer. 

Because  by  faith  I  am  a  member 
of  Christ,  and  thus  a  partaker  of 
his  anointing ;  in  order  that  I  also 
may  confess  his  name,  may  present 
myself  a  living  sacrifice  of  thank- 


barftellc,  unb    mit    frcicm    @cuni|cn  fulness  to  him,  and  may  with  free 
in   biefem   ?eben    nnbcr   bie   (Siinbe  conscience  fight  against  sin   and 


unb  Xeufel  ftrcite,  unb  t)crna(^  in 
gnngfcit  mit  3(^nt  iibcr  alle  (Jrcaturen 
^errfd)e. 

gragc  33. 
SSarum  Ijeifjt  Sr  ©otteS  eiugefconter 
®D^n,  \o  bod)  trtr  ani)  ©otteS  ^inbcr  [tub? 

'iiinwcxt. 
2)arum,  ii^eil  (Ibriftu^   allein  bcr 
cirigc  natiidid)e  ®o^n  ®otteg  ift,  mix 
abtx  um  feinetn^illcn  aug  ©nabcn  ju 
^inbern  ©ottcg  angenommcn  jtnb. 

$5vage  34. 
iffiarum  nenncft  bu  3^n  un|ern§crru? 
Stuttvort. 

©cit  Gr  un^  mit  ?cib  unb  ®ccle 


the  devil  in  this  life,  and  hereafter, 
in  eternity,  reign  with  him  over  all 
creatures. 

Question  33. 
Why  is  he  called  God's  only-begotten  Son, 
since  we  also  are  the  children  of  God  ? 

Answer. 

Because  Christ  alone  is  the  eter- 
nal natural  Son  of  God ;  but  we 
are  children  of  God  by  adoption 
through  grace  for  his  sake. 

QCESTIOK    34. 

Why  callest  thou  him  our  Loi-d? 
Answer. 

Because,  not  with  silver  or  gold, 


yon  bcr  Sihibc  unb  au6  allcr  ©civdtjbut  with  his  precious  blood, he  has 
be^  Xeufcl^  nid)t  mit  GH^lb  obcr  Silver,  redeemed  and  purchased  us,  body 
fcnbcrn  mit  feincm  tt»curen  33lut  ibm  and  soul,  from  sin  and  from  all 
,^um  (£igcntl)um  erlefct  unb  crfaufct  the  power  of  the  devil,  to  be  his 
})cit.  own. 


THE  HEIDELBERG  CATECHISM. 


319 


gvagc  35. 
2Sa§  ^et^t,  baj3  Sv  enH^^angcn  ift  i>on 
bcm  f^ciliijen  Ocift,  geberen  au6  3)larta 
t<cv  Suncjtvau? 

Sav'  ber  mnge  ^o^n  @ottc^,  bcr 
irabrcr  unb  cunger  @ott  ift  itnb  blei? 
bet,  iiHil;vc  mcufd)ltcl)c  9latur  au^  t?cm 
gletfd)  unb  33hit  ber  Sungfrau  maxia, 
buv^  JSirfung  be^  ^eiligeu  ©eiftc^,  an 
[\^  gcnemmcn  Ijai,  auf  ba§  ©r  and) 
ber  wa^xt  ©ante  Datnb^  fet,  feinen 
33rubevn  in  allcm  ^(cici^,  au^genommen 
bic  ©itnbe. 

grage  36. 
aSa§  fiir  'D'lU^en  befotiimft  bu  au§  ber  ^et= 
ligcn  @m)5fangni|3  unb  ©etnirt  Sf)vifti  ? 

5lntirtort. 

3)a^  (Er  unfer  2)Jitt(er  ift,  unb  mit 
feiucr  Unfd)ulb  unb  yoUfommenen 
.t>e{(igfeit  meinc  Siinbe,  bavin  id)  bin 
empfangen,  yor  ©otte^  5(ngefid)t  be? 

grage  37. 
2Ba8  iJcrftefjft  bu  unter  bent  aSorttcin : 
©elittcn? 

Slntirort. 

3)ap  ^r  an  ?eib  unb  (Seek  bie 

ganjc  Beit  fcine^  ?eben0  auf  (Svben, 

fcnberlid)  aber  am  @nbc  be^felben,  ben 

3om  ©otte^  iviber  bie  ®unbe  be^ 

ganjen  nienfd)U^en  ®efd)Iec^ta  getra? 

gen  ^at,  auf  bap  (£r  mit  feinem  ?ei? 

ben,  aU  mit  bem  einigcn  Sit^nopfer, 

unfern  ?eib  unb  (5ee(e  t>on  ber  enngen 

2?erbammnif'  evlofete,  unb  un§  ©otteg 

®nabe,  @ered)tigfeit  unb  ewigee  ?eben 

enintrbe. 


Qdestion  35. 
What  is  the  meaning  of  Conceived  by  tlie 
Holy  Ghost,  born  of  the  Virgin  Mary  ? 

Answer. 

That  the  eternal  Son  of  God, 
who  is  and  continues  true  and 
eternal  God,  took  upon  him  the 
very  nature  of  man,  of  the  flesh 
and  blood  of  the  Virgin  Mary,  by 
the  operation  of  the  Holy  Ghost, 
so  that  he  also  might  be  the  true 
seed  of  David,  lil^e  unto  his  breth- 
ren in  all  things,  sin  excepted. 

Question  36. 
What  benefit  dost  thou  receive  from  the 
holy  conception  and  birth  of  Christ  ? 

Ansaver. 

That  he  is  our  Mediator,  and 
with  his  innocence  and  perfect 
holiness  covers,  in  the  sight  of 
God,  my  sin  wherein  I  was  con- 
ceived. 

Question  37. 

What  dost  thou  understand  by  the  word 

Suffered? 

Answer. 

That  all  the  time  lie  lived  on 
earth,  but  especially  at  the  end  of 
his  life,  he  bore,  in  body  and  soul, 
the  wrath  of  God  against  the  sin 
of  the  whole  human  race,  in  order 
that  by  his  passion,  as  the  only 
atoning  sacrifice,  he  might  redeem 
our  body  and  soul  from  everlasting 
damnation,  and  obtain  for  us  the 
grace  of  God,  righteousness,  and 
eternal  life. 


320 


SYMBOLA  EVANGELICA. 


t^vage  38. 
2Saviim  [)at  Sv  unter  bem  9tic(^tcr  '^^oittio 
''^ilato  gditten? 

'iinUvoxt. 

9luf  tap  Gr  unfd)u(i^i!5  itntcr  tern 
jve(tltcl}cu  dlidjkx  ycvrvimmct  anivbc, 
unb  mi^  tamit  son  bem  flrengen  Ur? 
tf)eil  ©otte^,  ta^  iikr  un^  ergeften 
foUtc,  ciletigtc. 

gvage  39. 

3ft  cs  ctoaS  nicf;r,  bag  (Sv  ifl  {jctrcusiget 

ivorbcn,  bcnn  fo  Sv  ctncS  anbern  2obc8  gcftor= 

hill  W'dxt ? 

aintwort. 

3a :  tenn  taburc|  Inn  id)  gcunp, 
tap  Gr  tie  SScvmalctciung,  tie  auf 
mir  lag,  auf  fi^  getatcn  l)ak,  ticjueil 
ter  lot  te^  ^reiijey  5?on  @ott  t?er- 

flud}t  umr. 

g-rage  40. 

SBavum  f)at  Gbriftue  ben  2cb  miiffen  ku 

ben? 

3tntn.Hn-t. 

3)arum,  trcil  mc\^c\\  ter  63cred)ti9? 

feit  lint  2:CHi(n()cit  ©ettc^  nid)t  anter^ 

fiir  unferc  Siintcn  niod)te  bejaMet  ivciv 

ten,  tcnn  turd)  ten  Xot  teg  8ot)neg 

©otteg. 

Svage  41. 
SBarum  i[t  Sr  tcgra&cu  wovbcn? 

'iUifmoxt 
3!)amit  ju  kjeugcn,  tap  Gr  u^a^iv 
()aftig  f;eftorkn  [ei. 

gvagc  42. 
aSeit  benn  (Sbri[tu8  fiir  un8  geftorfeen  ift, 
\vk  fcnimt'ei,  bafj  voiy  and)  ftcrbcn  miiffen? 

5lnt»cvt. 

Unfer  Xot  ift  nidU  cine  53e5a^Iunc| 
fiir  unferc  Siinte,  fontern  nur  cine 


Question  38. 
Why  did  lie  suffer  under  Pontius  Pilate, 
as  judge  ? 

Answer. 

That  lie,  being  innocent,  miglit 
be  condemned  by  the  teni])oral 
judge,  and  thereby  deliver  us  from 
the  severe  judgment  of  God  to 
wliich  we  were  exposed. 

Question  39. 

Is  there  any  thing  more  in  his  having  been 

crucified  than   if  lie   liad   died    some    other 

death  ? 

Answer. 

Yes;  for  thereby  I  am  assured 
that  he  took  on  liimself  the  curse 
which  lay  upon  me,  because  the 
death  of  the  cross  was  accursed  of 
God. 

Question  40. 

Why  was  it  necessary  for  Clirist  to  sufl^er 

death  ? 

Ansaveu. 

Because,  by  reason  of  the  justice 
and  truth  of  God,  satisfaction  for 
our  sins  could  be  made  no  other- 
wise than  by  the  death  of  the  Son 
of  God. 

Question  41. 
Why  was  he  buried  ? 

Answ'ek. 

To  show  thereby  that  he  was 
really  dead. 

Question  42. 
Since,  then,  Christ  died  for  us,  why  must 
we  also  die  ? 

Answer. 
Our  death  is  not  a  satisfaction 
for  our  sin,  but  only  a  dying  to 


?l6fterbun3  ber  ©unbeit,  uiib  (Singang 
jum  eangcn  ?eben. 

Svage  43. 
2Ba8  lu'fommcu  ttJir  niel;r  filr  ^Ru^en  au8 
bem  0).^fer  unb  Sob  etjrifti  am  ^reuj? 

3int»ort. 

3)ajj  burd)  feine  ^raft  uufer  alter 
^tcnfd)  mit  3^m  gelreit^iget,  getobtet 
unb  bci^rabett  wirb,  auf  bap  bic  tofen 
^iifte  bc^  gle{fd)e§  widjt  md)x  in  un^ 
vcgiercn,  fonbern  bap  wix  un^  felbft 
3f)m  jur  3)anffa3Uitg  aufopfevn. 

grage  44. 
2Savum   folget :    21 6g  eft  teg  en   jn   ber 

3lntwort. 

3)ap  i^  in  meiuen  fjot^ften  5lnfec^^ 
im\c\^m  yerjtc^crt  fet,  wein  ^err  (E1)x'u 
ftii^  IjaiK  mic^  burd)  feine  unau^? 
fvved)(id)e  ^Injft,  (Sd)mer5en  unb 
^d)i-crfcit,  bie  @r  and)  an  feiner 
®ec(e  ant  ^reuj  unb  jusor  erlitteU; 
yon  ber  ^i3llifd)en  Slngft  unb  ^ein 
criofet. 

grage  45. 

SKaS  nii^et  un8  bie  2luferfte[;ung  Sf)ri* 
fti? 

SlntiBort. 

Srftlic^  !^at  ©r  burc^  feine  5lufer? 
fte^ung  ben  ^ob  itberwunben,  bap  ®r 
un^  ber  ©erec^ticjfeit,  bie  Sr  un^  burd) 
feinen  5:ob  envorkn  I}at,  fonnte  t^eit? 
()aftig  mad)en.  3um  anbern  werben 
au(^  mx  jet^t  burd)  feine  ^raft  cr^ 


THE  HEIDELBERG  CATECHISM.  321 

and    enterino^    into    etei-nal 


sins 
life. 

Question  43. 
"What  furtlier  benefit  do  we  receive  from 
the  sacrifice  and  death  of  Christ  on  the  cross  ? 

Answer. 
That  by  his  power  our  old  man 
is  with  him  crucified,  slain,  and 
buried ;  that  so  the  evil  lusts  of  the 
flesh  may  no  more  reign  in  us,  but 
that  we  may  offer  ourselves  unto 
him  a  sacrifice  of  thanksgiving. 

Question  44. 

Why  is  it  added :  He  descended  into 
Hades  'i ' 

Answer. 

That  in  my  greatest  tempta- 
tions I  may  be  assured  that  Christ, 
my  Lord,  by  his  inexpressible  an- 
guish, pains,  and  terrors  which  he 
suffered  in  his  soul  on  the  cross 
and  before,  has  redeemed  me 
from  the  anguish  and  torment  of 
hell. 

Question  45. 

What  benefit  do  we  receive  from  the  resur- 
rection of  Christ  ? 

Answer. 
First,  by  his  resurrection  he  has 
overcome  death,  that  he  might 
make  us  partakers  of  the  right- 
eousness which  by  his  death  he 
has  obtained  for  us.  Secondly, 
we    also   are    now   by  his   power 


'  In  the  Apostles'  Creed,  Hell  has  the  meaning  of  Hades,  or  the  state  and  place  of  de- 
parted spirits ;  but  the  Heidelberg  Catechism  explains  the  descent  figuratively  of  the  vicari- 
ous suft'erings  on  the  cross. 


322 


SYMBOLA  EVANGELICA. 


wedfet  ju  cincm  ncucn  Scben.  Bunt 
britten  ift  ung  fcic  Sluferftc^uncj  Q\)xU 
fti  cin  gcanffc^  ^>fanb  unfcrcr  [eligcn 
5lufcrftc^ning. 

gragc  4G. 
SSic  toerfte^ft  bu  [bieji],  bag  Sr  ift  gen 
§tntmcl  gefa(;ren? 

2tntwcrt. 

2)a^  S()riftu$  yor  ten  5(iiijcn  feiner 
Sitnger  ift  ijcn  bcr  (Site  aiifgel;okn 
gen  |)immc(,  uiib  un5  jit  gut  bafclbft 
ift,  6i0  baf^  (Sr  iincbcrfommt  511  rid)teu 
bie  Scknbigcn  itnb  bie  Xobten. 

gvage  47. 
3ft  benu  e^riftuS  nid;t  bei  un§  tnS  an'i 
(Snbe  ber  SSctt,  iric  Sr  un§  tev^ci^cn  l;at  ? 

3tnttuort. 

S^viftu^  ift  n?aher  3[)?cnfcl)  unb 
iraf)rer  ©ctt :  ua^  fciuer  menfci)licl)en 
Sfiatur  ift  Sr  jcl^t  uid)t  aiif  Srbcn, 
obcr  md)  fcincr  ©ottl)cit,  a}?ajeftat, 
@nabe  unb  ©cift  a^eidbt  Sr  nimmcr 
5Jon  un^. 

^rage  48. 
SBerben  abcr  aiif  biefe  2Beife  bie  jwei  ^Miu 
ren  in  Sbvifto  nirt)t  ton  ctimuber  getrcnnt,  fc  bie 
2JJenfd;f)cit  iuri;t  iibcxaU  ift,  ba  bie  ©otttjcit  ift? 

5tnt»rort. 

3)?it  nid)tcn:  bcnn  n^ci(  bie  ©ott? 
^eit  unbcj;irciflid)  unb  aUcntI>i((^cn 
gegenwartig  ift,  fo  muf'  folgcn,  bcip 
fie  wcM  auf^cv^^alb  ihvcr  angcnom? 
menen  3)?cnfc^l)cit,  unb  benncd) 
nid)t^  bcfto  raenigcr  and)  in  bcvfclbcn 
ift,  unb  pcrfonlic^  mit  ibr  yeixiniijct 
bleibt. 


raised  up  to  a  new  life.  Thirdly, 
the  resurrection  of  Christ  is  to  us 
a  sure  pledge  of  our  blessed  resur- 
rection. 

Question  46. 
IIow  dost  thou  understand  the  words,  He 
ascended  into  Heaven  ? 

Ansaver. 

That  Christ,  in  sight  of  his  dis- 
ciples, was  taken  up  from  the  earth 
into  heaven,  and  in  our  behalf  there 
continues,  until  he  shall  come  again 
to  judge  the  living  and  the  dead. 

Question  47. 
Is  not,  then,  Christ  with  us  even  unto  the 
end  of  the  worki,  as  he  has  promised  ? 

Answer. 

Christ  is  true  Man  and  true  God : 
according  to  his  human  nature,  he 
is  now  not  upon  earth ;  but  accord- 
ing to  his  Godhead,  majesty,  grace, 
and  Spirit,  he  is  at  no  time  absent 
from  us. 

Question  48. 
Hut  are  not,  iu  this  way,  tlie  two  natures 
in  Clirist  separated  from  one  another,  if  the 
Manhood  be  not  wherever  the  Godhead  is? 

Answer. 

By  no  means ;  for  since  the  God- 
head is  incomprehensible  and  every 
where  present,  it  must  follow  that 
it  is  indeed  beyond  the  bounds  of 
the  Manhood  which  it  has  assumed, 
but  is  yet  none  the  less  in  the  same 
also,  and  remains  personally  united 
to  it. 


THE  HEIDELBERG  CATECHISM. 


323 


grage  49. 
SBa6  iiil^et  un§  bie  §tmmdfat;rt  Sf^rifti  ? 

'Jlntit>Drt. 

©rftlid),  ba^  ®r  im  ^immcl  t?or 
bcm  3lngeftd)t  feiue$  SSatcrg  unfer 
2fuvfpvcd)cv  ift.  3inn  anbern,  fcap  wix 
unfer  glcifd)  im  |)immcl  511  cinem 
f\d)txn  ^fanb  ^akn,  bap  ^r,  al^  ba^ 
^aupt,  unC\  fcine  ©Ueber,  auc^  ju  jtd) 
u^erbe  ^inauf  ne!)men.  Bum  britten, 
hi^  ©r  un0  feincu  ©eift  jum  ©cgen? 
pfanb  ^crab  [cnbet,  burc^  m\d}c^  ^raft 
anr  fui^en,  wag  broben  ift,  ba  d^riftu^ 
ift,  ft^cnb  5ur  9teci)tcn  ©ottcg,  unb 
n{d)t,  ba^  aitf  (Srbcu  ift. 

gvage  50. 
SSarum  trirb  ^injitgefeijt,  bag  (Sr  ft^e  jur 
9tc(i;ten  ©cttcS? 

Stiitwort. 

SBeil  d^viftu^  barum  gen  ^imniel 
gefabren  ift,  bap  (Sr  ftd)  bafelbft  erjetge 
ale  baiJ  |)aupt  feiner  d)viftlid)en 
^ird)e,  buvd)  wclc^e^  ber  3>ater  alle^ 
vegievet. 

grage  51. 
2BaS  itil^ct  imS  btefe  §errlid)!eit  unferS 
§au^tcS  S^rifti? 

2lnt»ovt. 

(Srftlic^,  bap  Sr  buv(^  feinen  ()eiligen 
©eift  in  unS,  feine  ©lieber,  bie  ^imm? 
lifc^en  ©aben  au^geupt ;  barna^,  bap 
(Sr  un^  mit  feiner  ©ewalt  n)iber  aUe 
geinbe  fd)ii^et  unb  crl)dlt. 

grage  52. 
SSc«  trofiet  bici^i  bie  SBieberfunft  S^tiftt, 


Question  49. 
What  benefit  do  Me  receive  from  Clirist's 
ascension  into  heaven  ? 

Answer. 

First,  that  he  is  our  Advocate  in 
tlie  presence  of  his  Father  in  heav- 
en. Secondly,  that  we  have  our 
flesh  in  lieaven,  as  a  sure  pledge 
that  he,  as  the  Head,  will  also  take 
us,  his  members,  up  to  himself. 
Thirdly,  that  he  sends  us  his  Spirit, 
as  an  earnest,  by  whose  power  we 
seek  those  things  which  are  above, 
where  Christ  sitteth  on  the  right 
hand  of  God,  and  not  things  on 
the  earth. 

Question  50. 

Why  is  it  added,  And  sitteth  at  the  rigid 
hand  of  God? 

Answer. 
Because  Christ  ascended  into 
heaven  for  this  end,  that  he  might 
there  appear  as  Head  of  his 
Church,  by  whom  the  Father  gov- 
erns all  things. 

Question  51. 
What  benefit  do  we  receive  from  this  glory 
of  our  Head,  Christ  ? 

Answer. 
First,  that  by  his  Holy  Spirit  he 
sheds  forth  heavenly  gifts  in  us, 
his  members ;  then,  that  by  his 
power  he  defends  and  preserves  us 
against  all  enemies. 

Question  52. 
What  comfort  is  it  to   thee  that  Christ 


32.1: 


SYMBOLA  EVANGELICA. 


jit    rid^len    bie    ^ebenbicjcn    unb    bic 
2  c  b  t  c  11 V 

2lntn^Drt. 
1)([{^  id)  in  allcr  Xviibfal  unb  2?civ 
foli^unii  mit  aufijerid)tetem  ^aupt  cbcu 
be5  3flid)tcr^,  fccr  fid)  jiiyor  tern  ©c? 
vic^te  ©ottcg  fitr  mid)  bargeftellt  unb 
nllc  2>cvmalcbciun3  yen  niir  ^Muireggc* 
uonimcn  bat,  m^  bcm  ^immel  gc^ 
iiHirtii^  Mn,  ta{^  Sr  aUe  feine  unb  mcine 
geinbc  in  bic  cungc  Serbammnijj 
jverfe,  mid)  aber,  fammt  alien  5lu^ev? 
nvibltcn,  ju  ftd)  in  bic  I;immUf^c  greube 
unb  ^cnlid)fcit  nebme. 


S>cn  ©ott  bem  ^ctltgen  ©cifte. 

grage  53. 
aSaS  glaukft  bu  tern  ^eiligcn  ©eiftc? 

2lut»rort. 
^vfttic!^,  ba^  (?r  gleid)  cwiger  ®ott 
mii  bcm  33atcv  unb  bem  (Sobnc  ift. 
3um  anbevn,  ba§  ©v  and)  mir  gegebcn 
ift,  mic^  bur(^  einen  wafjren  ©lauben 
(£l)rifti  unb  allcr  feiner  SBol)ltbaten 
tbcilbaftii^  mad)t,  mic^  troftct  unb  bci 
mil-  bicibcn  anrb  bi^  in  ©ani^fcit. 

gvagc  r>4. 
3Sae!  gtaubeft  bu  i:cn  bcr  f;ciligcn  allgc^ 
n^cincu  (£f)riftlid;cn  ttrd;c? 

2tntirort. 

T)ajj  bcr  Sobn  ©ctte^  an^  bcm 
jVinjen  menf6li*d)cn  @c[d)(cc^tc  fic^ 
einc  au^crwdf)ltc  ©emcine  jum  eangcn 
^cbcn,  buvd)  feincn  ©cift  unb  SBovt, 
in  einiijfcit  bc^^   aabren  ©(aiibcn^, 


shall  come  again  to  judge  the  quick  and  the 
dead? 

Answek. 

That  in  all  my  sorrows  and  per- 
secutions, with  uplifted  head,  I  look 
for  the  self-same  One  who  has  be- 
fore offered  himself  for  me  to  the 
judgment  of  God,  and  removetj 
from  me  all  curse,  to  come  again  as 
Judge  from  heaven  ;  who  shall  cast 
all  his  and  my  enemies  into  everlast- 
ing condemnation,  but  shall  take 
me,  with  all  his  chosen  ones,  to  him- 
self, into  lieavenly  joy  and  gloiy. 


OF  GOD  THE  HOLY  GHOST. 

Question  53. 

"What  dost  thou  believe  concerning  the 
Hohj  Ghost? 

Answer. 

First,  that  he  is  co-eternal  God 
with  the  Father  and  the  Son. 
Secondly,  that  he  is  also  given 
unto  me,  makes  me  by  a  true  faith 
partaker  of  Christ  and  all  his  bene- 
fits, comforts  me,  and  shall  abide 
with  me  forever. 

Question  54. 
^yhat   dost  thou  believe  concerning   the 
Holy  Catholic  Church? 

Answer. 
That  out  of  the  whole  human 
race,  from  the  beginning  to  the  end 
of  the  world,  the  Son  of  God,  by  his 
Spirit  and  Word,  gathers,  defends, 
and  preserves  for  himself  unto  ever- 


THE   HEIDELBERG   CATECHISM. 


325 


SOU  ^Inbcginn  bcr  $Bclt  ln$  an'^  Snbe 
i?erfammlejd)u0c  unb  cr(mfte ;  uub  bap 
id)  bcvfclben  ciu  leknbifle^  ®({eb  Inn, 
unb  etuicj  WiUn  werbe. 

grage  55. 
SBaS  ijcvftcfjeft  bu  untcr  bcr  ©emeii^ 
fd;aft  ber  §ctngcu? 

erftli^,bap  alle  unb  jebe  ©(aubigcu 
al^  ©Iteber  an  bent  |)crvu  S()rifto  uub 
alkn  feiucu  (Sd)a^cu  uub  ®aU\x  ®Cf 
meinfd)aft  f>ibcu.  3»in  aubcru,  bap 
etu  jcbcr  fciuc  @aku  ju  9lutj  uub 
^eil  bcr  aubern  ©licber  tt)tUig  uub 
mtt  gvcubcu  aujulcgcu  |td)  fd}ulbig 
unffcu  foil. 

gvage  5G. 
aSBaS  glaitljcft  bu  ijon  bcr  35cvgetntug 
ber  ©ituben? 

Slnttcort. 

Dap  @ott  urn  ber  ©euugtl^uuug 
d^rifti  unlleu  allcr  meiucr  ©iiubeu, 
aud)  bcr  fuubUd)cu  %xt,  niit  ber  ic^ 
meiu  ?eku  laug  ju  ftreiten  I;abe,  uim? 
mermcl;r  gcbculeu  mil,  fouberu  unr 
bic  ©erec^tigfeit  d^riftt  au^  ©uabeu 
[djeufet,  bap  id)  iu'^  (Btxi^t  uimmer? 
nief;r  foil  foiumeu. 

$5rage  57. 
aSeS  troftct  bid;  bte  2lnfcrftc(;ung  bc§ 
gleifd^cs? 

^lutttjort. 

2)ap  uid)t  allciu  meiuc  (Seele  uad) 

biefem  ?cbeu  alebatb  ju  G^rifto,  i^rem 

^au|)t,  geuommeu  wirb,  fouberu  auc^, 

bap  biep  meiu  gtcifd),  burd)  bie  ^raft 


lasting  life,  a  chosen  communion  in 
the  unity  of  the  true  faith;  and 
that  I  am,  and  forever  shall  remain, 
a  living  memher  of  the  same. 

Question  55. 
What  dost  thou  understand  hy  the  com- 
munion oj"  saints? 

Answer. 
First,  that  believers,  all  and  every 
one,  as  members  of  Christ,  have 
part  in  him  and  in  all  his  treas- 
ures and  o-ifts.  Secondlv,  that 
each  one  must  feel  himself  bound 
to  use  his  gifts,  readily  and  cheer- 
fully, for  the  advantage  and  wel- 
fare of  other  members. 

Question  5G. 
What  dost   thou  believe   concerning  the 
forgiveness  of  sins  ? 

Ansaver. 
That  God,  for  the  sake  of  Christ's 
satisfaction,  will  no  more  remember 
my  sins,  neither  the  sinful  nature 
with  which  I  have  to  struggle  all 
my  life  long ;  but  graciously  im- 
parts to  me  the  righteousness  of 
Christ,  that  I  may  nevermore  come 
into  condemnation. 

Question  57. 
What  comfort  does  the  resurrection  of  the 
hody  afford  thee  ? 

Answer. 

That  not  only  my  soul,  after  this 

life,  shall  be  immediately  taken  np 

to  Christ  its  Head,  but  also  that 

this  mv  body,  raised  by  the  power 


326 


SYMBOLA  EVANGELICA. 


dhrifti  aufcrwerfet,  irietcr  mit  mciner 
See(e  scveiniijct,  mr>  bcm  Ijcrrli^en 
?eibe  ^^rifii  gleii^fovmig  jverben  foil. 

gvage  58. 
2Be8  tvoftet  bid;  ber  Strtifcl  torn  cirigen 
?etcn? 

X)ap,  nad)bem  id)  jcljt  ten  ^Infan^ 
Hv  cmc^m  gvciite  in  mcincm  ^er^en 
cmpflnte,  id)  nad)  bicfem  ?ckn  t^oU? 
fommcne  <SeUgfcit  kjt^cn  werbe,  bic 
fcin  5iitge  flefe^en,  feiu  £){)r  9e!)oret, 
unb  in  fcine^  2)Jcnfd)cn  ^crj  gef cmmen 
ift,0ott  eunglid)  bavin  ju  preifen. 

grage  59. 
SSaS  fjilft  c8  bir  abtx  nun,  luenn  bu  bteg 
9ltte6  gtaubeft? 

Stiitmcvt. 
2;a^^  id)  in  dhrifto  s^or  @ott  gerec^t, 
unb  cin  (Svbc  be^  ewigcn  2ckn0  bin. 

gi-age  GO. 
SSic  ttft  bu  gcredjt  i^cr  @ctt? 

'.U  lit  wort. 

5l(lein  burd)  warren  ©laukn  in 
3efum  Gbriftum  :  alfo,  ba^,  ob  mid) 
fd)on  mein  ©cnnJTcn  anflagt,  ba^  id) 
tPibcr  alle  ®cbotc  ©ottcg  fd)n^eilicb 
gcfiinbigct,  unb  bcrfelbcn  feine^  |e  ae? 
fatten  ^abc,  auc^  noc^  immcvbar  ju 
allem  335fcn  gcncigt  bin,  boc6  @ott 
o!bnc  all  mein  5>erbicnft  au$  lautcr 
©naben,  mir  bie  i^cllfommene  G5cnu3* 
t^uung,  ©cred)tigfcit  unb  ^eiligfeit 
ei)riftt  fc^enfet  unb  auved)nct;  al^ 
^citte  id)  nic  cine  •Siinbc  kgangcn 
no^    ^ti)nbt,  unb    felbfl    alien    ben 


of  Christ,  sliall  again  be  united 
with  my  soul,  and  made  hke  unto 
the  glorious  body  of  Christ. 

Question  58. 
What  comfort  hast  thou  from  the  article 
of  the  hfe  everhxsting  ? 

Answer. 
That,  inasmuch  as  I  now  feel  in 
my  heart  the  beginning  of  eternal 
joy,  I  shall  after  this  life  possess 
complete  bliss,  such  as  eye  hath 
not  seen,  nor  ear  heard,  neither 
hatli  entered  into  the  heart  of  man, 
therein  to  praise  God  forever. 

V  Question  59. 

But  what  does  it  help  thee  now  that  thou 
believest  all  this  ? 

Answer. 
That  I  am  righteous  in  Christ  be- 
fore God,  and  an  heir  of  eternal  life. 

Question  60. 
How  art  thou  righteous  before  God  ? 

Answer. 

Only  by  true  faith  in  Jesus 
Christ;  that  is,  although  my  con- 
science accuse  me  that  I  have  griev- 
ously sinned  against  all  the  com- 
mandments of  God,  and  have  never 
kept  any  of  them,  and  that  I  am 
still  prone  always  to  all  evil,  yet 
God,  without  any  merit  of  mine, 
of  mere  grace,  grants  and  imputes 
to  me  the  perfect  satisfaction,  right- 
eousness, and  holiness  of  Christ,  as 
if  I  had  never  committed  nor  had 
any   sin,  and  had   myself  accom- 


THE  HEIDELBERG  CATECHISM. 


327 


©e^oifam  yoUln\id)t,  ten  (£()riftii$  fiir 
mid)  ^at  gelciftct,  mm\  id)  alleiii  foli^c 
2SoI;(tl;at  mit  glaiibir;em  l^crjcii  an^ 
nel;mc. 

i^ragc  01. 
2Barunt  fagft  bu,  bag  bu  atlctii  burd;  ben 
©laufcen  gered;t  feieft  ? 

Stnticort. 

9li^t  bap  tc^  »on  iregen  ber  2Bur# 
bigfcit  meine^  ©lauben^  ©ott  gefalle, 
fonbcvn  barum,  bap  allein  bie  ®enitg> 
t^uung,  ®cred)t{gfcit,  uub  ^ei(igfeit 
Ql)x\{ti  meine  @cred)tigfeit  S)or  ®ott 
ift,  unb  id)  bicfelbe  nic^t  anber^,  benn 
allein  burd)  ben  ©(auben  anne^meit, 
unb  mil-  jnctgnen  fann. 

.  grage  62. 
2Bantm  lijnnen  abcr  unjcre  guten  SSerfe 
nid^t  bie  ©ere^tigfeit  bor  ®ott  ober  ein  ©tilcf 
berfelkn  jein? 

StnttDort. 

2)arum,  weil  bie  ©cvec^tigfeit,  fo 
yor  ®ottc$  @erid)t  Befte^en  foil,  buvc^? 
au^  yoltfommen  unb  bem  @efe^  ganj 
gleid)fpvmig  fein  mup,  akr  aud)  unfere 
beften  2Serfe  in  biefem  ?eben  alle  un^ 
soUfommen  unb  mit  ©iinben  befledt 
ftnb. 

%raQt  63, 
35erbtenen  after  unfere  guten  SBerfe  nt(3)t8, 
fo  fie  boc^  ®ott  in  biefem  unb  bem  jufilnftigen 
Seben  to'iU  ftclo^nen  ? 

9Inttt>ort. 

S)iefe  53elcbnung  gefc^ie^t  nic^t  au^ 
35erbienft,  fonbern  au$  ©naben. 
Vol.  III.— y 


plished  all  the  obedience  which 
Clirist  has  fulfilled  for  me,  if  only 
I  accept  snch  benefit  with  a  believ- 
ing heart. 

Question  61. 
Why  sayest  thou  that  thou  art  righteous 
only  by  faith  ? 

Answer. 
Not  that  I  am  acceptable  to  God 
on  acconnt  of  the  worthiness  of  my 
faith ;  but  because  only  the  satis- 
faction, righteousness,  and  holiness 
of  Christ  is  my  righteousness  be- 
fore God,  and  I  can  receive  the 
same  and  make  it  my  own  in  no 
other  way  than  by  faith  only. 

Question  62. 
But  why  can  not  our  good  works  be  the 
whole  or  part   of  our   righteousness  before 
God? 

Answek. 

Because  the  righteousness  which 
can  stand  before  the  judgment-seat 
of  God  must  be  perfect  through- 
out, and  wholly  conformable  to  the 
divine  law ;  whereas  even  our  best 
works  in  this  life  are  all  imperfect 
and  defiled  with  sin. 

Question  63. 
How  is  it  that  our  good  works  merit  noth- 
ing, while  yet  it  is  God's  will  to  reward  them 
in  this  life  and  in  that  whicli  is  to  come  ? 

Answer. 

The  reward  comes  not  of  merit, 
but  of  grace. 


328 


SYMBOLA  EVANGELICA. 


Thdjt  aber  bicfc  l'e(;vc  nid;t  fcrgtofe  imb 
tcvriid^te  ?cute  ? 

5(ut»crt. 

■•^ciii :  tcnn  eg  iinmoi^ltd)  ift,  tap 
tic,  fo  Gbvifto  turd)  unibrcn  ©laukn 
ftiit  cincicpflanjct,  nidjt  gvuc^t  ter 
3)anf6avfclt  foUcn  In-ingen. 


35on  ten  f)ci(igcn  ©acramenten. 

grage  G5. 
SieWeil  benn  allein  ber  ©fauBe  un§  (5(;ri[ti 
iinb  alter  fcincr  SBcMtOatcn  t()cin;aftig  macht, 
njcl;cv  fcmmt  jcld;cv  QHaubc? 

3lntwovt. 

2)er  ^et(i|]e  ©cift  jvirfct  tcnfclben 
in  unfcnt  -^cvjcu  turd)  tie  ^retigt 
te$  ^ciligcu  (SiHini\clium^?,  unt  beftci? 
tigt  i^n  turd)  ten  ^rauc^  ter  {;ci(tgen 
Sacrameitte. 

gvage  66. 
25a§  ftub  bic  Sacramente  ? 

2lntivcrt. 
S'3  jTnt  ftc^tbiire  ()ci(i3e  SSa^rjeidjen 
unt  (£iege(,  ijon  ©ott  tnju  eingefe^t, 
tap  cr  nn0  turd)  ten  33raud)  terfelben 
tie  2>crl)cijjung  tee  ©yangelium^  tefto 
beffer  ju  »crfte()en  gebe  unt  yerftegele : 
ncimlid),  taj}  er  un5  ihmi  n^egen  te^ 
einio(cn  iTpKi*^  (i()rifti,  am  ^reuj  i?cU* 
brad)t,  3>cr[jelning  ter  Siinten  unt 
cnM^e^  ?eben  au^  ©naten  fc^enle. 


gvagc  G7. 
®inb  bcnii  bcibc,  baS  SBcvt  itub  bie  ®acva= 
iiicntc,  badiit  gcriditct,  baO  fie  unfcrn  GHaiiben 


Question  G4. 
But  does  not  this  doctrine  make  men  care- 
less and  profime  ? 

Answer. 

No ;  for  it  is  impossible  that  those 
who  are  implanted  into  Christ  by 
true  faitli  should  not  bring  forth 
fruits  of  righteousness. 


OF    THE    HOLY    SACRA- 
MEIs^TS. 

Question  65. 
Since,  then,  Me  are   made  partakers  of 
Christ   and    all   his    benefits    by  faith   only, 
whence  comes  this  faith  ? 
Answer. 

The  Holy  Ghost  works  it  in  our 
hearts  by  the  preacliing  of  the  holy 
Gospel,  and  confirms  it  by  the  use< 
of  the  holy  Sacraments. 

Question  G6. 
What  are  the  Sacraments  ? 
Answer. 

The  Sacraments  are  visible,  holy 
signs  and  seals,  appointed  of  God 
for  this  end,  that  by  the  use  there- 
of he  may  the  more  fully  declare 
and  seal  to  us  the  pi'omise  of  the 
Gospel;  namely,  that  he  grants  us 
out  of  free  grace  the  forgiveness 
of  sins  and  everlasting  life,  for  the 
sake  of  the  one  sacrifice  of  Christ 
accomplished  on  the  cross. 

Question  G7. 
Are  both  these,  then,  the  Word  and  the 
Sacraments,  designed  to  direct  our  faith  to 


THE  HEIDELBERG  CATECHISM. 


329 


out  i?a«  0\>\tx  Scfu  (£()vi[tt  am  ^vciij,  al«  auf 
ten  cinigeii  ©niiiD  uufcver  Scliijt'eit,  tveifen? 

%nt\voxt. 

3a  fveilid) :  'ccnn  tcr  .f)ei(ige  ©cift 
Ic^rct  im  (SyancjcUo,  unb  beftcitigt  burd) 
tie  I)ci(igen  Sacramcntc,  ba^^  unfcre 
ganjc  (ScHi^fcit  ftcl;c  in  bcm  cinigen 
Dpfcr  (I()r{ftt,  fitr  un$  am  ^reuj  oc;= 
fd)cl)cn. 

^ragc  C8. 
2Bie  iMcI  ©acvamcnte  T^at  Gt^viftuS  im  iKeiien 
Seftamcnt  eingcfc^t  ? 

5lut»ovt. 

3ivei :  bie  ^eilige  2;aiife  nnb  ba0 
l^eiligc  5I6cnbmaf)l 


3Son  ber  l^ciligcu  Saitfe. 
evagc  09. 

SBic  irivft  bit  in  bcr  fjeiligen  Xan^t  evinucrt 
nub  i^cvfirf^crt,  bafj  ba§  einigc  0|)fer  Sf)vi[ti  am 
51tcu5  biv  5U  jjut  fonnne? 

3tntn)ovt. 

5I(fo,  ba^'  G^()viftii^  biep  aufjcrlidjc 
SBafyevbab  eingefe^t,  unb  balun  ijer? 
l)eifcn  l;at,  bajj  id)  fo  geirip  mit  fei? 
nein  53litt  unb  ©eift  *oon  bev  llnreii^ 
nigfcit  meiner  ©eele,  bag  ift,  alien 
mcincn  <£itnbcn  gca^afdjen  fet,  fo 
gcn?if?  ic^  du^'crlid)  mit  bcm  3Baffcv, 
iveld)cg  bie  Unfauberfeit  beg  ?cibeg 
pflcgt  ^injune^men,  geraafc^en  Bin. 

Srage  70. 
2BaS  ^eiBt  mit  bem  33rut  unb  @eift  (£f;rifti 
gcirafc^en  jein  ? 

9lnt\t(Dvt. 

Sg  l)ei^t  SScrgebung  ber  ©iinben 


the  sacrifice  of  Jesus  Christ  on  the  cross  as 
the  only  ground  of  our  salvation  ? 

Answer. 

Yes,  trul}' ;  for  tlie  IIol}^  Ghost 
teaches  in  the  Gospel,  and  by  the 
holy  Sacraments  assures  us,  that 
our  whole  salvation  stands  in  the 
one  sacrifice  of  Christ  made  for  us 
on  the  cross. 

Question  G8. 
How  many  Sacraments  has  Christ  appoint- 
ed in  the  New  Testament  ? 

Ansaver. 

Two :  holy  Baptism  and  the  holy 
Supper. 


OF   HOLY   BAPTISM. 

Question  G9. 
How  is  it  signified  and  sealed  unto  thee  in 
holy  Baptism  that  thou  hast  part  in  the  one 
sacrifice  of  Christ  on  the  cross  ? 
Answer. 

Thus :  that  Christ  has  appointed 
this  outward  washing  with  water, 
and  has  joined  therewith  this  prom- 
ise, that  I  am  washed  with  his 
blood  and  Spirit  from  the  pollu- 
tion of  my  soul,  that  is,  from  all 
ray  sins,  as  certainly  as  I  am  washed 
outwardly  with  water  whereby  com- 
monly the  filthiness  of  the  body  is 
taken  away. 

Question  70. 
What  is  it  to  be  washed  with  the  blood 
and  Spirit  of  Christ  ? 

Answer. 

It  is  to  have  the  forgiveness  of 


330 


SYMBOLA  EVANGELICA. 


'OOM  @ott  au^  ©naben  hcibtn,  urn  bc^  j  sins  from  God,  througli  grace,  for 
33Iutc^  (Kniftt  unKcn,  ircUi)C$  cr  in ,  the  sake  of  Christ's  blood,  which 
fcincm  STpfcv  am  ^rcuj  fiir  itn^  ycr?  j  he  shed  for  iis  in  his  sacrifice  on 
goffcn  Kit ;  bariivid)  and)  biivd)  ben  '  the  cross ;  and  also  to  be  renewed 
^eiligcn  @cift  crucucrt,  unb  ju  cinem  by  the  Holy  Ghost,  and  sanctified 
@(icb  dln-ifti  gebcilicjct  fcin,  bajj  mx  to  be  members  of  Christ,  that  so 


je  Icin^er  jc  mebr  ber  ®iinbc  abfterkn, 
unb  in  eincm  gottfcligcn,  unjlraflic^cn 
^idmi  iiHinbeln. 

gracjc  71. 
SSo  hat  (S(;rtpuS  ^^er^;ei^e^,  ba§  wix  fo  gc= 
tntfj  mit  fcincm  5Stiit  unb  ®ci[t,  aU  tiiit  bcm 
Xaiifwaffcr,  c)ca\ifd)cu  fmb  ? 

3lut»cvt. 

3n  ber  (Sinfe^ung  ber  Xaufe,  welc^^e 
dfo  lautct:  ©cl^et  ^in,  unb  \tp 
ret  aUc  25i?lfer,  unb  taufet  fie 
im  Stamen  be^  2>ater^,  unb 
t)ce  Scbneei,  unb  be$  ^eiligen 
®eifte^:  wcr  ba  (jlaubet  unb  ge? 
tan  ft  unrb,  ber  ivirb  feltg  wcv^ 
ben;  wcx  abtx  nidjt  glaubet,  ber 
luirb  iHrbammt  iverben.  2;iefe 
'i5erf)ei^ung  tt)irb  aud^  n)iebert)olt,  ba 
bie  Sc^rift  bie  Xanfe  ba^  ^ab  ber 
iffiiebcrgehirt  unb  5tbn)af(i)ung  ber 
©iinben  ncnnet. 

grage  72. 
3ft  benn  ba6  augerlidje  SBaffertab  bie  lib' 
wafd;ung  ber  Siinbcu  fclbft? 

5lnt»crt. 

9]ein  ;  benn  allein  bag  33Iut  3efu 
(5()riftt,  unb  ber  '^eilige  @eift  reinigct 
iiui?  «on  alien  ©iinben. 

grage  73. 
aSarum  nennet  benn  ber  §eUige  Oeijl  bie 


we  may  more  and  more  die  unto 
sin,  and  lead  holy  and  unblamable 
lives. 

QCESTION    71. 

"Where  has  Christ  promised  that  we  are  as 
certainly  Mashed  with  his  blood  and  Spirit  as 
with  the  water  of  Baptism  ? 

Answer. 
In  the  institution  of  Baptism, 
which  runs  thus  :  Go  ye,  therefore, 
and  teach  all  nations,  hajHisiyig 
them  in  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy 
Ghost.  lie  that  helieveth  and  is 
ha2>tized,  shall  he  saved  ^  hut  he 
that  helieveth  not,  shall  he  damned. 
This  promise  is  also  repeated  where 
the  Scripture  calls  Baptism  the 
washing  of  regeneration  and  the 
washing  aM'ay  of  sins. 

QcESTiox  72. 
Is,  then,  the  outward  washing  of  water  it- 
self the  washing  away  of  sins  ? 

Answer. 

No ;  for  only  the  blood  of  Je- 
sus Christ  and  the  Holy  Spirit 
cleanse  us  from  all  sin. 

Question  73. 
Why,  then,  doth  the  Holy  Ghost  call  Bap- 


THE   HEIDELBERG   CATECHISM. 


331 


2aiifc  baS  5?ab  bci-  SBiebergct^urt  xinb  bic 
2l5tvaf(imng  bcr  Silnben  ? 

2luti»ort. 

©ott  vcbet  alfo  md)t  o^nc  cjrope 
llrfad)e :  uamlid),  mdjt  aMn,  biip 
©r  un?  bamit  iinll  le^rcn,  hi^,  o^kidjf 
mc  bic  llnfaukrfeit  be$  ?eilH'$  burd) 
SBaffcr,  alfo  uufere  <Sunbcn  burd)'^ 
33Iut  unb  ©eift  (I()viftt  l)imreg  Qeuont; 
men  ircrbcn;  fonbcrn  ine(mef)v,  bnp 
(Sr  un^  buvd)  bicp  g5tt(id)e  ^>fanb 
unb  JCmbrjcidjen  wilt  yer|td)crn,  ba^' 
nnr  fo  iiHi!)v()aftig  i>on  unfern  ©iinbcn 
geiftlid)  t(caHifc^cn  ftnb,  al^  n)ir  mit 
bcm  lciHid)cn2Ca]Ter  geiiHifdjcn  jvcrben. 

gracje  74. 

Soil  man  and}  bic  iuiiijcn  Sinbcr  taufcn? 
2lntnjort. 

3a :  bcnn  bicwcil  jTe  foivo'f)l  alS 
bic  SlUcn  in  ben  ^unb  ®otte5  unb 
fcine  ©emcine  gel^i^ren,  unb  il;nen 
in  bcm  33hit  (If)rifti  bie  ©vlofun^ 
i^cn  'Siinbcn  nub  ber  |)eiliijc  @eift, 
n'e(d)er  ben  ©(aitkn  unrfet,  nid)t 
u-'eniger  benn  ben  5Uten  jugefagt  anvb ; 
fo  foUen  fie  aud)  burd)  bie  ^aufe, 
al^  be5  ^unbe0  3eic^en,ber  d)nftlid)en 
^ivd)e  eingeteibt  unb  i?on  ber  Unglciu^ 
Hflcn  ^inbern  unterfd)ieben  i^evben, 
nne  im  alten  Xeftament  burd)  bie 
$Befd)neibung  gefc^el^en  ift,  an  m\d)tx 
©tatt  im  neuen  Seftament  bie  Slaufe 
ift  eingefe^t. 


tism   the  washing  of  regeneration   and  the 
wasliing  away  of  sins  ? 

Answer. 
God  speaks  thus  not  M-ithoiit 
great  cause :  namely,  not  onlj  to 
teach  lis  thereby  that  like  as  tlie 
tilthiness  of  the  body  is  taken  away 
by  Mater,  so  our  sins  also  are  taken 
away  by  the  blood  and  Spirit  of 
Christ;  but  much  more,  that  by 
tliis  divine  pledge  and  token  he 
may  assure  us  that  we  are  as  really 
washed  from  our  sins  spiritually 
as  our  bodies  are  washed  with 
water. 

Question  74. 
Are  infants  also  to  be  baptized  ? 

Answer. 

Yes;  for  since  they,  as  M-ell  as 
their  parents,  belong  to  the  cove- 
nant and  people  of  God,  and  both 
redemption  from  sin  and  the  Iloh' 
Ghost; who  works  faith,  are  through 
the  blood  of  Christ  promised  to 
them  no  less  than  to  their  parents, 
they  are  also  by  Baptism,  as  a  sign 
of  the  covenant,  to  be  ingrafted 
into  the  Christian  Church,  and  dis- 
tinguished from  the  children  of 
unbelievers,  as  was  done  in  the 
Old  Testament  by  Circumcision,  in 
place  of  which  in  the  New  Testa- 
ment Baptism  is  appointed. 


332 


SYMBOL  A  EVANGELIC  A. 


SSpm  ^pciligeu  2l6cutma()I  3efu 
Gl)ri|li. 

gvacjc   7r>. 
SKie  anrp  bu  im  §eiligen  2lbcubmaf)I  cviii= 
itert  iinb  t'crftd^evt,  ba^  bu  an  bent  ctniijen 
Op\cx  Gf;ri[ti  am  ilrciij  iinb  alien  jcinen  @u= 
tern  ®eraeinfd;att  f^abcft  ? 

5lnt\pcvt. 

5t(|'L\  ta^'  (i()viftuo  mil-  unb  alien 
©Iciubigcn  i^on  tiefcm  gebrcd)cncn 
^rpt  ju  cJTen,  unb  i^ou  biefem  ^el^ 
ju  tvinfcn  bcfiH^len  bat,  ju  fcincm  @c^ 
t)ad)tni^%uut)  babct  ycrki^^cn :  (Srftlid), 
bap  fein  ?cib  fo  gcnnp  fiir  mid)  am 
^reu5  gcc)jfert  unb  gebrod)cn,  unb  fein 
5BUit  fiir  mic^  i^ergoffen  fei,  fo  geirip 
icb  mit  5(ugen  fef)c,  bap  ba^  ©rot  bc^ 
C)errn  mir  gebvod)cn,  unb  bcv  ^c(d) 
mir  mitgctbcilet  unrb ;  unb  jum  an* 
bevn,  bap  Sv  felbft  meine  (£eele  mit 
feincm  gcfveujigtcn  Seib  unb  yergoffeu:? 
en  53(ut  \o  geiinp  jum  cirigcn  SeBcn 
fpeife  unb  trcinfc,  alv^  id)  au^  bet  .^anb 
be$  3)ienerg  empfangc  unb  (eiblid) 
geniepe  bag  ^rot  unb  ben  5telc^  beg 
.^errn,  ire(d)e  mir  a(g  gennffe  3©aBr? 
jeid)en  beg  Seibcg  unb  53(utg  Gbrifti 
gegekn  werben. 

gragc  7G. 
2Sa8  (;ci6t  ben  gctvcusiijten  ?ei6  (Sf;ri[ti 
effcn  nub  fein  tergoffcneS  93Iut  triuten  ? 

Slntwort. 

(£g  ^eipt  nic^t  allein  mit  glciubigcm 
^erjen  bag  ganjc  ?eiben  unb  8terben 
e^n-ifti  annebmcn,  unb  baburd)  3>ergc? 
bung  bcr  ^iinbcn  unb  enngcg  ?ebcn 


OF  THE  HOLY  SUPPER  OF 
THE  LORD. 

Qlestiox  75. 
How  is  it  signified  and  sealed  unto  thee 
in  tlie  Holy  Supper  that  thou  dost  partake  of 
the  one  sacrifice  of  Christ  on  the  cross  and 
all  his  benefits? 

Ansaver. 

Thus,  that  Christ  has  commaud- 
ed  me  and  all  believers  to  eat  of 
this  bi'okcn  bread,  and  to  drink 
of  this  cup,  and  has  joined  there- 
with these  promises :  First,  that 
his  body  was  offered  and  broken 
on  the  cross  for  me,  and  his  blood 
shed  for  me,  as  certainly  as  I  sec 
with  my  eyes  the  bread  of  the 
Zoj'd  broken  for  me,  and  the  cup 
communicated  to  me;  and,furthei-, 
that  with  his  crucified  body  and 
shed  blood  he  himself  feeds  and 
nourishes  my  soul  to  everlasting 
life,  as  certainly  as  I  receive  from 
the  hand  of  the  minister,  and  taste 
with  my  mouth,  the  bread  and  cup 
of  tlie  Lord,  which  are  given  me 
as  certain  tokens  of  the  body  and 
blood  of  Christ. 

Question  7G. 
What  is  it  to  eat  the  crucified  body  and 
drink  the  shed  blood  of  Christ  ? 

Answer. 

It  is  not  only  to  embrace  with  a 

believing  heart  all  the   sufferings 

and  death  of  Christ,  and  thereby 

to  obtain  the  forfriveness  of  sins 


THE   HEIDELBERG  CATECHISM. 


333 


Oefomnicn,  foubern  awd)  banebcu  buvd)  and   life    eternal,  but    moreover, 


ten  |>ci(igeii  ©cifr,  ter  jugtcid)  in 
^{;rifto  unb  in  un^  iiiol^nct,  alfo  mit 
feinem  gebcnebeiten  Seibc  jc  nicln-  unb 
mef)v  ycvciniget  u^crbcn,  ba^'  unr,  ob:; 
glcid)  (Sv  im  |)imme(,  unb  iriv  auf 
@rben  ftnb,  bennod)  gleifc^  yon  feinem 
gleifd)  nnb  S3ein  yon  feinen  ^einen 
ftnb,  nnb  yon  Cfincm  ©eifte  (lyie  bie 
'^(ieber  unfev^  ?eibev  yon  Sincr  Seele) 
eiyiii  Icben  nnb  regieret  Jvevben. 

grage  77. 
2Bo  r^cit  (Sf)riftn6  tcvkifjen,  bafj  (Sv  bie 
@Iciulni]cn  fo  gcanfs  mit  feinem  ?eib  nub  33Iut 
fpeije  unb  tvau!e,alS  fie  iJou  bicfcm  gcbvod/enen 
53rct  cffcn,  nnb  toon  biefem  Seld;  trinfen? 

5lnt«:Drt. 

3n  ber  ©infe^nng  be^  I^eiltgen 
3rbenbmat)l^,iye(d)e  alfo  Uintet:  Unfer 
^evr  3efn$,  in  bev  9^ad)t,  ba  Sr 
yevvatben  wavb,  nvif^m  dx  ba^ 
©rot,  banfefe,  nnb  fcrad)'^,  nnb 
fprad):  ,d}d)mct,  effef,  ba^  ift 
mein  ?eib,bcrfiir  end)  cjeBvodjen 
wirb;  foId)e6  tljnt  jn  meinem 
©eba^tnij}/  3)effelben  9leid)en 
and)  ben  ileld),  nad)  bcm  ?lbenb? 
ma^l,  nnb  fprad):  ,2)iefev  ^el^ 
ift  ba$  9Une  2;eft anient  in  mei; 
nem  ^(ut;  fo(d)e$  tl}nt,  fo  oft 
il)f^  trinfet,jn  mcinein  ©ebci^t* 
ni§/  !Denn  fo  oft  if)v  yon  biefem 
33rot  effet,  nnb  yon  biefem  ^elc^ 
tvinfet,  foUt  tbr  be^  ^evvn  Xob 
ycrfitnbigen,  bi^  baf  (£r  fommt. 
Unb  biefc  SSer^eifnng  unrb  vind)  une? 


also,  to  be  so  united  more  and 
n.iore  to  his  sacred  body  by  the 
Holy  Ghost,  who  dwells  both  in 
Christ  and  in  us,  that  although  he 
is  hi  heaven,  and  we  on  the  earth, 
^ve  are  nevertheless  flesh  of  his 
flesh  and  bone  of  his  bones,  and 
live  and  are  governed  forever  by 
one  Spirit,  as  members  of  the  same 
body  are  by  one  soul. 

QUKSTION    77. 

Where  has  Christ  promised  that  lie  will 
thus  feed  and  nourish  believers  with  his  body 
and  blood,  as  certainly  as  they  eat  of  this 
broken  bread  and  drink  of  this  cup  ? 

ANSWKn. 
In  the  institution  of  the  Supper, 
which  runs  thus :  T/ie  Lord  Jesus, 
the  saine  night  in  which  he  was 
hetrayed,  tooh  bread ;  and  when 
he  had  given  thanks,  he  brake  it, 
and  said:  ^TaJce,  eat,  this  is  my 
body,  which  is  broken  for  you ; 
this  do  in  remembrance  of  me^ 
After  the  same  manner  also  he 
took  the  CKj?,  lohen  he  had  sujypcd, 
sccying :  '  This  cnj)  is  the  New 
Testament  in  my  blood ;  this  do 
ye  as  often  as  ye  drink  it,  in  re- 
membrance of  me.  For  as  often 
CCS  ye  eat  this  bread,  and  drink 
this  cup,  ye  do  shoio  the  Lord^s 
death  till  he  corned  And  this 
promise  is  repeated  also  by  St. 
Paul,  where  he  says :  The  cuj)  of 


334 


SYMBOLA  EVANGELICA. 


terl^olct  turd)  3t.  '].\ntlum,  ta  er 
fprid^t:  2)cr  ^elc^  ter  ^^anffa^ 
gang,  bamit  ivir  bnnffagen,  ifl  er 
ntd)t  bie  @cmcinfrf)aft  bc5  53(itt^ 
g^rifti?  3)a^  53rot,  bag  anr 
bred)cu,  {ft  bag  uid)t  bie  ©emein? 
fd)aft  beg  ?eibeg  Gl)riftt?  3)enn 
©in  33ret  ift'g,  fo  fiub  wix  »{ele 
Sin  €eil\bicwcil  ivir  alle  Siiicg 
53rotg  t^eil^aftig  finb? 

55vage  78. 
SBirb  benn  au6  33vct  iinb  SBciii  fccr  tre= 
feutlid^e  Scib  nub  58Iitt  5f)vi[ti? 

9tnt»ort. 

Sf^ein :  fonbern  jvie  bag  2Baffer  in 
bcr  Xaufe  iud)t  in  bag  SUit  (H)xi\ti 
yern^anbcU,  obcr  bie  5Unimfd)ung  ber 
©itnbcn  fclbfi  n?irb,  beren  eg  oUcin 
cin  gottlid)  2Baf)rseid}en  nub  35er|tc^e* 
rune;  ift:  alfo  unrb  aud)  bag  I^eilige 
33rct  im  5lbcnbmaM  uid)t  ber  ^eit* 
(5;^rifti  felbft,  uncirci)!  eg,  nac^  5Irt 
unb  33raud)  bcr  Sacrameute,  ber  2eib 
d^rifti  genenuet  wirb. 

grage  79. 
SSarum  neiiuct  bciiu  Gf;rtftu§  baS  S3rot 
feinen  Sei6,  unb  ben  §:d^  fcitt  58Iut,  ober  ba§ 
gieite  !Ie[tamcnt  in  feincm  ©lute,  unb  @t. 
'ipauUiS  bie  6H'nicinfd)aft  bc§  Scit'cS  unb 
S3IutcS  3cfii  (£()ri[ti? 

5lntu>crt. 

C^riftug  rcbct  alfo  uid)t  o{)ne  cjrcpc 
llrfad)e:  uamlid)/bap  ©r  ung  nid)t 
alleiu  bamit  iinll  Ic|n-cn,  ba§,  glcid) 
line  53rDt  nub  2Bein  bag  jciilidu'  ?ckn 
crf)alten,  alfo  fei  aud)  fcin  gefreujigter 


blessing  ivhick  %oe  hless,  is  it  not 
the  cominunio7i  of  the  blood  of 
Christ  ?  The  bread  which  we 
brecik^  is  it  not  the  coimminion 
of  the  body  of  Christ  f  For  loe^ 
being  many,  are  one  bread,  and 
one  body  ^  for  we  are  all  j;ar- 
taJ^ers  of  that  one  bread. 


Question  78. 
Do,  then,  the  bread  and  wine  become  the 
real  body  and  blood  of  Christ  ? 

Answer. 

No ;  but  as  the  water  in  Baptism 
is  not  changed  into  the  blood  of 
Christ,  nor  becomes  the  washing 
away  of  sins  itself,  being  only  the 
divine  token  and  assurance  thereof, 
so  also  in  the  Lord's  Supper  the  sa- 
cred bread  does  not  become  the  body 
of  Christ  itself,  though  agreeably  to 
the  nature  and  usage  of  sacraments 
it  is  called  the  body  of  Christ. 

Question  79. 
Why,  then,  doth  Christ  call  the  bread  his 
body,  and  the  cup  his  blood,  or  the  New 
Testament  in  his  blood ;  and  St.  Paul,  the 
communion  of  the  body  and  blood  of 
Christ  ? 

Answer. 

Christ  speaks  thus  not  without 
great  cause :  namely,  not  only  to 
teach  us  thereby  that  like  as 
bread  and  wine  sustain  this  tem- 
poral   life,  so    also    his    crucified 


THE   HEIDELBERG   CATECHISM. 


335 


?eib  itnt)  i^cvi^offcn  33Iut  bie  \i\\\)xc 
©pcifc  unb  Xvanf  unfercv  ©celcit  jum 
ciinj^en  ?cbcn,  fonbcvn  yielmc^r,  'ca^ 
(XX  nn^  tuvd)  fciep  ftd)tBare  ^ddjtn 
unb  "J'fanb  anil  t^er|tc|crn,  bap  iinr  fo 
uHi()rl;aftts}  fcine^  waijxcn  ?ei6e^  unb 
53Iute^  burd)  SBirfiutg  be^  ^ciligcn 
©etfte^  t^eil(>iftig  mxiiw,  al^  wix 
biefe  fjctHgen  ®afn-jeid)cn  iiiit  bem 
teibUd}cu  SOZuub  511  feincm  @cbad)tiu|j 
cmpfangen,  unb  bap  all  feiit  ?ciben 
unb  ©e^ovfam  fo  getvip  unfer  cigcn  fci, 
aU  fatten  unr  felbft  in  unfcrcr  ctgcncn 
ftxfon  al(c5  geUtten  unb  gcnug  gct^an. 

(gragc  80. 
23aS  ift  fiiv  ctn  Unterfd;ieb  jtrifdjea  bcm 
51knbmaljt  beS  §errn  uub   ber  ).\'i|.^ftnri;cn 
2JJe[fe? 

5tnttt?ort. 

2)a$  5l6enbma^I  kjeuget  un^,  bap 
unr  yollfommene  SSergeBung  aUer  un^ 
fcrer  6iinben  I;aBcu  burd)  ba^  cinige 
Dpfer  Scfu  G^rifti,  fo  dx  fc(6ft  cinmal 
am  ^reu5  i^oUkad)!  bat;  [unb  bap 
unr  burd)  ben  ^eiligen  ©eift  Q\)x\'\to 
u^erbcn  cingcleibet,  ber  jc^t  nut  feinem 
uHil^nxn  Mb  im  ^immcl  jur  9ficd)tcn 
bc^  S3atcr$  {ft,  unb  bafclbft  will  angc^ 
ktct  n^crben].  1)k  2)?effe  abcr  k^xct, 
bap  bie  ?ebenbigcn  unb  bie  Xobten 
ni^t  burd)  ba$  Seiben  (i()r{fti  SBcrge* 
bung  ber  Situben  baBcn,  e^  fei  bcnn, 
bap  d^riftu^  no(^  tagtid)  fiir  ftc  i^on 
ben  ^epprieftern  gcopfert  iverbe ;  [unb 
bap  Qi)xifm  Idbli^  untcr  ber  ©eftalt 
53rot0  unb  3Cein^  fci,  unb  berf)alben 


body  and  shed  blood  are  the  true 
meat  and  drink  of  our  souls  unto 
life  (eternal ;  but  nnicli  more,  by 
this  visible  sign  and  pledge  to 
assure  us  that  we  are  as  really  par- 
takers of  his  true  body  and  blood, 
through  the  working  of  the  Holy 
Ghost,  as  we  receive  by  tlic  inoutli 
of  the  body  these  holy  tokens  in 
remembrance  of  him  ;  and  tliat  all 
his  sufferings  and  obedience  are 
as  certainly  our  oMni  as  if  we  had 
ourselves  suffered  and  done  all  in 
our  own  persons. 

(QCESTION    80. 

What    difference    is    there   hetween    the 
Lord's  Supper  and  the  Popish  Mass  ? 

Answkr. 
The  Lord's  Supper  testifies  to  us 
that  we  have  full  forgiveness  of 
all  our  sins  by  the  one  sacrifice  of 
Jesus  Christ,  which  he  himself  has 
once  accomplished  on  the  cross ; 
[and  that  by  the  Holy  Ghost  we 
are  ingrafted  into  Christ, mIio  with 
his  true  body  is  now  in  heaven 
at  the  right  hand  of  the  Father, 
and  is  to  be  there  worshiped]. 
But  the  Mass  teaches  that  the  liv- 
ine:  and  the  dead  have  not  foro-ive- 
ness  of  sins  through  the  sufferings 
of  Christ  unless  Christ  is  still  daily 
offered  for  them  by  the  priests; 
[and  that  Christ  is  bodily  under 
the  form  of  bread  and  wine,  and 


336 


SYMBOLA  EVANGELICA. 


rovin    foK    auijebctct    lycrtcn].     Unb 

ift  alfo  tic  9}?e)Te  im  ©runbc  nid)t^ 

aiitcvi^,  bcnii   einc  S^crlaiiijnung  bc^ 

ciulcicn   rpfcv^    iinb    ?cibcn$   3cfit 

(Si)x\]ti   [itnb    cine    ycrmalcbcitc  5t(j? 

gbttcrci].)' 

^rage  81. 
2BeId;c  foUcn  sum  Sifdje  tc8  ^crni  tonu 

men  ? 

Sliitwovt. 

3)ie   [tc^  felbft  urn  i()rcr  tSiinbcn 

wiKeu  mtf5faUen,  imb  ^i>d)  i^cvtvauen, 

bap  bicfcUngen  \imn  lun-jic^icn,  mib 

bie  ittniiie  Sd)wad)()eit  mit  bcm  Sci? 

ben  unb  ©terben  GI}rifti  bcbcrft  [ci, 

bei]e(}ren  and)  je  mc^>r  nnb  mcf)r  it)xn\ 

©Uinkn  ju  ftarfen,  nnb  tbr  ?ekn  jn 

bciTern.     2){e  Unbnpfertigcn  abcv  nnb 

^enc^tcr  effen  unb  trinfcn  fid)  felbft 

ba6  ©evi^t. 

graflc  82. 

©oUen  obex  in  biefcm  !3lbcnbmal)l   and; 

juiicla[i'cu  ttJcrben,  bie  fid;  mit  ifjrem  58c!ennt= 

nijj  imb  SeBcu  al5  Unglautige  unb  ©cttlofe 

erjcigcn  ? 

3lnt»vort. 

9?ein :  benn  e^  anvb  alfo  ber  58nnb 
0»3ptte$  i^efd}mal)et,  nnb  fein  ;^cxn  itber 
bie  ijanje  ©emeine  gereijet.  3)ert)al^ 
ben  bie  d)riftlid)c  ^ivd)e  fd)nlti3  ift, 
nad)  ber  C^rbnnnv]  dbrifti  unb  feinev 
Stpoftel,  fold)e  biij  jnr  53effernni}  il;re5 


is  tlierefore  to  be  worshiped  in 
tliem].  And  tlms  the  Mass  at  bot- 
tom is  iiotliiiig  else  than  a  denial 
of  the  one  sacritice  and  passion 
of  Jesus  Christ  [and  an  accursed 
idolatry].)^ 

QCKSTION    81. 

Who  are  to  come  unto  the  table  of  the 

Lord  ? 

Answer. 

Those  who  arc  displeased  with 
themselves  for  their  sins,  yet  trust 
that  these  are  forgiven  them,  and 
that  their  remaining  infirmity  is 
covered  by  tlie  passion  and  death 
of  Christ;  Avho  also  desire  more 
and  more  to  strengthen  their  faith 
and  amend  their  life.  But  the  im- 
penitent and  hypocrites  eat  and 
drink  judgment  to  themselves. 

Question  82. 
Are  they,  then,  also  to  be  admitted  to  this 
Supper  ■who  show  themselves  to  be,  by  their 
confession  and  life,  unbelieving  and  ungod- 
ly? 

Answer. 

No;  for  by  this  the  covenant  of 
God  is  profaned,  and  his  wrath  pro- 
voked against  the  whole  congrega- 
tion; wherefore  the  Christian  Church 
is  bound,  according  to  the  order  of 
Christ  and  his  Apostles,  by  the  office 


■  This  80th  Question,  as  is  now  ascertained  beyond  controversy,  is  no  part  of  the  original 
Heidelberg  Catechism,  and  was  inserted  by  express  order  of  the  Elector  Frederick  III.,  as  a 
counterblast  to  the  anathemas  of  the  Council  of  Trent  (which  closed  December  4,  ir>(J3).  It 
api)eared  in  part  in  the  second  edition,  and  the  passages  in  brackets  were  added  in  the  third, 
with  the  remark  at  the  close :  '  What  in  the  first  edition  was  overlooked,  especially  on  p.  5.") 
[the  place  for  the  80th  Question  in  the  first  edition],  has  now  been  added  by  command  of  his 
Electoral  Grace.'  For  further  information  on  this  famous  Question,  which  caused  even  a 
temporary  prohibition  of  the  Catecliism  in  tlie  German  Empire,  see  Vol.  I.,  and  my  German 
edition  of  liie  Heidelberg  Catechism. 


THE   HEIDELBERG   CATECHISM. 


337 


?ebcii0  turd)  bct^  5lmt  ber  @(i)lu|Tcl 

au^Su[rf)licpcn. 

gvage  83. 
aSaS  ift  bag  ?tint  bcr  ©c^Iiiffet? 

3)te  ^M-ebigt  be^  I^eiligen  ©yangeli? 
wM,  imb  bie  d)nftlid)e  33u^^jud)t,  buvd) 
midjc  kibe  ©tiirfc  ba$  ^immclreic^ 
beii  ©(ciulngcn  aufiiefd)(of[cn  uub  ben 
Unc^laubii^eu  juge[d)toJTen  nnrb : 
gvage  84. 

2Sie  ixnvb  ba§  §immetreid}  burd;  bie  'i)3vc* 

bi^t  bee  f)ciligeu  (StiangdiiimS  auf»  unb  5U>- 

gcfd;Icflcii? 

9littwort. 

5nfi.\  baj}  md)  bem  ^efc(^l  (If;riftt 
alien  unb  jebeit  ©(ciuMgen  yerfiuibigt 
itnb  offentlid)  bejeuget  luirb,  ba§  it)nen, 
fo  eft  fie  bie  ^Bevbei^ung  be^  (Simnge^ 
liitm^  mit  iimhvem  ©Unikn  vinncbmen, 
roaln-f)aftig  alle  il)re  ©iinben  yoH  ©ott, 
uiu  be^  25erbienfte0  d^rifti  widen,  yeiv 
cjcben  ftnb;  nub  binwieberum  alien 
Uui^laubii^en  nub  l^euc^lern,  bap  ber 
3ovn  ©otteg  unb  bie  eunge  2>erbainm? 
nip  auf  il^nen  liegt,  fo  lanije  fte  ftd» 
nid)t  befe^ren.  ^ad)  weld)em  ^tmy 
nip  be^  ©yaui^elii  Oott  bcibe  in  biefem 
unb  bem  jufitnftigen  Seben  uvtl;ci(cn 
luitt. 

^ragc  85. 
2Bie  ivivb  ba§  §tmmclveid;  auf»  unb  juge* 
jdjtofi'en  buvd;  bie  d;riftUd;c  33uf55ud;t? 

9lnt»uort. 
Sllfo,  bap  nad)  bem  «efe(;l  G^rifti 
bieieniijen,  fo  unter   bem  d)riftlid)en 


of  the  keys  to  exclude  such  peraons 
niitil  they  amend  their  life. 

Question  83. 
What  is  the  Office  of  the  Keys? 
Answer. 

The  preaching  of  the  holy  Gos- 
pel and  Church  discipline;  by 
which  two  things  the  kingdom  of 
heaven  is  opened  to  believers  and 
shut  against  unbelievers. 

Question  81. 
How  is  the   kingdom  of  heaven   opened 
and  shut  by  tlie  preaching  of  the  holy  Gos- 
pel? 

Answeu. 

In  this  way :  that,  according  to 
the  command  of  Christ,  it  is  pro- 
claimed and  openly  witnessed  to 
believers,  one  and  all,  that  as  often 
as  they  accept  with  true  faith  the 
promise  of  the  Gospel,  all  their  sins 
are  really  forgiven  them  of  God 
for  the  sake  of  Christ's  merits ;  and 
on  the  contrary,  to  all  unbelievei-s 
and  hypocrites,  that  the  wrath  of 
God  and  eternal  condemnation 
abide  on  them  so  long  as  they  are 
not  converted :  according  to  which 
witness  of  the  Gospel  will  be  the 
judgment  of  God,  both  in  this  life 
and  in  that  which  is  to  come. 

Question  S'). 
How  is  the  kingdom  of  heaven  slnit  and 
opened  by  Church  discipline? 

Answer. 
In  tliis  way:  that,  according  to 
the  command  of  Cln-ist,  if  any  mi- 


338 


SYMBOL  A  EVANGELIC  A. 


9lamctt  und)rifiUd)c  ?c^rc  ober  3Gan? 
tcl  fuf)vcn,  nad)tcm  ftc  ctUc^emal  ku= 
tcrlic^  ycvnuihnet  ftnb,  unb  i?pn  ihren 
3rrt(nimcrn  cbcr  ^afteru  nid)t  abftc; 
f)cii,  bcv  ^ird)c,  obcr  benen,  fo  i^cn  bcr 
^ird)e  baju  ijevorbnet  ftnb,  angejcicjct, 
unb  fo  ftc  ftd)  an  beircU^cn  Sernial)? 
uui^  and)  uid)t  fcfntn,  iumi  ibncn  buvd) 
SBcvbictunii  bcr  l)ci(igcu  (Sacvvamcntc 
axbi  bcv  d)viftlicl)cii  ©cmcinc,  unb  i^on 
@ott  fclbft  au^  bem  9leic^c  e()nfti 
ivcrbcu  au^c^cfdjloffcn ;  unb  iiMcbcrum 
al^  ©(icbcr  (i()riftt  unb  bcv  ^ivd)e 
aui^cnommcn,  ivenn  [ic  nmftvc  33cfi'c^ 
rung  sev^ci^'cn  unb  cvjcigc* 


der  the  Christian  name  show  them- 
selves unsound  either  in  doctrine 
or  life,  and  after  repeated  brother- 
ly admonition  refuse  to  turn  from 
their  errors  or  evil  ways,  they  are 
complained  of  to  the  Church  or  to 
its  proper  officers,  and,  if  they  neg- 
lect to  hear  them  also,  are  by  them 
excluded  from  the  holy  Sacraments 
and  the  Christian  communion,  and 
by  God  himself  from  the  kingdom 
of  Christ ;  and  if  they  promise  and 
show  real  amendment,  they  are 
again  received  as  members  of  Christ 
and  his  Church. 


3)cr  bvitte  Xi)dl 
SScn  bcr  2)anfbarfcit. 

grage  8G. 
Sicircil  unr  bciui  aitS  iinfcvm  Glcnb,  cl)ne 
att  unfcv  l^cvfcieiift,  avi8  (Siiabeiiburd;  Sfiriftum 
erUHct  [iub,  warum  fotlcii  w'xx  i^ute  SBevte  tfiun? 

SlitthJort. 

2)arum,  bap  Gbriftu^^,  nad)bcm  dx 
m^  niit  fcincm  53(ut  cvfauft  l)at,  ung 
and)  buvcl)  fcinen  ^pci(ii\cn  ©cift  cr? 
ncucrt  5U  fcincm  (Sbcntnlt,  bvi§  ipir 
mit  unfcvm  ganjcn  ^ckn  un^  bvinfbav 
gcgcn  ©ott  fiiv  fcinc  SBi>Mtl)at  crjcigen, 
unb  (Sr  burd)  un^  {jcj^ricfen  tvcrbc. 
Darnac^  auc^,  bap  wir  bci  un^  fclbft 
unfcr^  ©laubcn^'  aug  fcinen  grit^ten 
gcnnp  fcicn,  unb  mit  unfcrm  s^i>ttfclic;cn 
5^>anbcl  unfcvn  9]acl)ftcn  and)  (S.i)xi\io 
Ijcnnnncn. 


THE  THIRD  PART. 
OF   THANKFULNESS. 

Question  8G. 
Since,  then,  we   are  redeemed  from  our 
misery  by  grace  through  Christ,  without  any 
merit  of  ours,  wliy  must  we  do  good  works  ? 

Answer, 

Because  Christ,  having  redeemed 
us  by  his  blood,  renews  us  also  by 
his  holy  Spirit  after  liis  own  im- 
age, that  with  our  whole  life  we 
may  show  ourselves  thankful  to 
God  for  his  blessing,  and  that  he 
may  be  glorified  through  us;  then, 
also,  that  we  ourselves  may  be  as- 
sured of  our  faith  by  the  fruits 
thereof,  and  by  our  godly  walk  may 
win  our  nei<2;hbors  also  to  Christ. 


THE   HEIDELBERG   CATECHISM. 


339 


grage  87. 

SBimen  bemt  bie  nic^t  felig  ii^crbcu,  bic  fid; 
tocit  invent  unbanftaren,  itnbujjfcrtigen  SSanbel 
ju  @Dtt  nic^t  bcfe^ren? 

StntttJort. 

^eine^UKQ^  ;  benti,  wk  bie  ®d)rift 
fagt :  ^cin  ltnfeuf(|er,  5lbgottlf^er, 
@^ebrecf)er,  3)ieB,  ©eijigcv,  2;runfen? 
bolt),  ?dfterer,  Sftduber  unb  berglcic^en, 
wirb  ba^  ^ieic^  ©otteg  erkn. 

grage  88. 
5n  ii^te  i>iet  ©tilcfcn  fte^et  bie  hjafjil^aftigc 
93uge  obcr  33efe^rung  bc§  9JJenfd^en  ? 

3lnt\uovt. 
3u  jtvei  ©tucfen :  in  ^Ibftevlntng 
beg  atten,  unb  Slufcrftc^ung  beg  neuen 
9)?enfrf)cn. 

gragc  80. 
3Sa6  ift  bie  5lb[tevbung  bc8  alteit  a)icufd;en? 

Slnttuort. 

®ic^  bie  (Sunbe  5>on  ^erjeu  laffen 
leib  fcin,  unb  biefelbe  je  Idnger  je  me^r 
^ajjeu  unb  fliefcen. 

gragc  90. 
SSaS  ift  bie  3luferfte[)ung  beS  neuen  2>fen> 
fd;en? 

2Intlt>ort. 

^erjlic^e  gveube  in  @ott  burd) 
dbriftum,  unb  ?uft  unb  ?iebe  I;akn, 
na^  bem  SQilten  ©otteg  in  alien  guten 
2Ber!en  ju  leben. 

^rage  91. 
SBcIc^eS  fiub  obex  gute  Sffierfe? 

Slntnjort. 
SlKein  bie  au^   wa^rem  ©lauben 
na^  bem  ®efe0  @otte^  il)m  ju  S^ren 


Question  87. 
Can  they,  then,  not  be  saved  who  do  not 
turn  to  God  from  tlieir  unthankful,  impeni- 
tent life? 

Answer. 
Bj  no  means  ;  for,  as  the  Script- 
ure saitb,  no  unchaste  person,  idol- 
ater, adulterer,  thief,  covetous  man, 
drunkard,  slanderer,  robber,  or  any 
such  like,  shall  inherit  the  king- 
dom of  God. 

Question  88. 
In  how  many  things  does  true  repentance 
or  conversion  consist  ? 

Answer. 
In  two  things :  the  dying  of  the 
old  man,  and  the  quickening  of  the 

new. 

Question  89. 
What  is  the  dying  of  the  old  man  ? 

Answer. 
Heartfelt  sorrow  for  sin ;   caus- 
ing us  to  hate  and  turn  from  it 
always  more  and  more. 

Question  90. 
What    is    the    quickening    of   tlie    new 
man? 

Answer. 

Heartfelt  joy  in  God;  causing 
us  to  take  delight  in  living  accord- 
ing to  the  will  of  God  in  all  good 
works. 

Question  91. 
But  what  are  good  works  ? 

Answer. 
Those  only  which  are  done  from 
true  faith,  according  to  the  law  of 


840 


SYMBOLA  EVANGELICA. 


gcfc^et)en,   unt>    nidu   tic    auf  itufcr 

®iitt?unfeii    ctcr    ^cnfdjcn^^a^un^ 

gegriintct  ftnb. 

5ragc  92. 
2Bie  tautet  ba§  @ejc^  bcS  §crni? 

^(nttvcrt. 

@ptt  rctet  alle  fciefe  SBorle : 

Tae  Grftc  @cl>ct. 

3cl}  bin  tcr  ^crr,  tcin  ©ott, 
tcr  Sd)  bid)  au^  5tcgi>ptculvuib, 
ail?  bcm  Dicnftl^aufe,  gcfitbrct 
^aht.  3)it  foUft  fciiic  antcvcn 
®5ttcr  ycr  3)iir  I)abcn. 

'S:aS  SInbcrc  ©ebot. 
3)ii  follft  tir  fcin  53i(tniil, 
nod)  ir^cn'o  cin  @leid)nip  ma? 
d)en,  webcr  bcj^\  ba?  cbcn  im 
C)immcl,  ncd)  bep,  ba^  nnten  auf 
Gvbcn,  cbcr  bep,  ba?  im  ®a[fcr 
untcr  bcr  Srbc  ij^;  bu  foHft  fie 


God,  for  liis  glory ;  and  not  such 
as  rest  on  our  own  opinion  or  the 
commandments  of  men. 

Question  92. 
What  is  the  law  of  God  ? 

Answer. 
God  spake  all  these  words,  saying : 

FIRST    COMMANDMENT. 

/  am  the  Lord  tliy  God,  loldch 
have  hrought  thee  out  of  the  land 
of  Egypt,  out  of  the  house  of 
hondage.  Thou  shalt  have  no  oth- 
er gods  before  me. 

SECOND    COMMANDMENT. 

Thou  shalt  not  malce  unto  thee 
any  graven  image,  or  any  likeness 
of  any  thing  that  is  in  heaven 
above,  or  that  is  in  the  earth  be- 
neath, or  that  is  in  the  water 
under  the  earth;   thou  shalt  not 


nid)  t  anbctcn,  nod)  ibncn  bicncn.  bow  down  thyself  to  them,  nor 
2)cnn  3d),  bcr  -^crr,  bcin  ®oi[,^  serve  them.  For  I  the  Lord  thy 
bin  ein  fiarfer,  cifrtj^er  ©ott,  ber  I  God  am  a  jealous  God,  visiting 
b  i  e  9)?  i  f  fc  t  (m  t  b  c  r  2?  ci  t  c  r  b  c  im  fu  d)  t  the  iniquity  of  the  fathers  upon  the 
an  ben  v*il  i  n  b  c  r  n  b  i  6  i  n'5  b  v  i  1 1  c  children  unto  the  third  and  fourth 
unb  yicvte  ®licb,  bercr,  bic  '^\^\  generation  of  them  that  hate  me; 
I)affen,  unb  t^ue  Sarmbcrjigfcit  rt?iJ  showing  mercy  unto  thoxi- 
au  yiclen  Saufenbcn,  bic  2)Ztd)  Ua;ic?-s  of  them  that  love  me  and 
lieben  unb  ^I^^cinc  ©ebote  f)a(tcn.  heep  my  commandments. 

2)a6  2)rittc  OV6ot. 

2)u  foUft  ben  Xiamen  be?  ^errn, 
beinc?'©ottc?,nic^t  mi^bvauc^en, 


THIRD    COMMANDMENT. 

Tltou  shall  not  take  the  name 
of  the  Lord  thy  God  in  vain; 
for  the  Lord  loill  not  hold  him 


benn  ber  ^crr'iuirb  ben  nic^t  un? 

Qcftraft  laffcn,  bcr  fcinen  "^iiWKW^ guiltless  that  taketh  his  name  in 

miJ5braud)t.  \vain. 


THE   HEIDELBERG   CATECHISM. 


341 


3)a6  $ievte  ®etot. 

bit  i^n^eiHgcfl.  ®ed)0  2;age  folljl 
bu  avbciteu,  unb  allc  beine  2Berfc 
tl)un:  aBcv  am  fiebenteu  Xage 
ift  ber  <Bci'b'bati)  bc^  ^crni,  bei? 
nc^  ©ottc^;  ba  follft  bu  feine 
Slrbeit  t^un,  nod)  beiii  ©ot^n,  no^ 
beiue  Xod)tcv,  ncd)  bein  ^ncd)t, 
nod)  bcine  2)Kii]b,  ncd)  bein  2>ie!^, 
nod)  ber  gvcmbling,  ber  in  beinen 
^f)orcn  ift;  bcnn  in  fed)^^  Xagcn 
i)at  ber  |)err  ^immcl  unb  (£vbe 
gemad)t,  unb  ba^  Tlccv,  unb  aUc^, 
wa^  barinnen  ift,  unb  vul)etc  am 
fiebentcn  Zaci^ti  barum  fegnctc 
ter  ^err  ben  ©abbcitf^tvig,  unb 
l)ei(igte  if)n. 

SaS  giinfte  ©ct^ot. 

3)u  foHft  beinen  33atev  unb 
beine  Sautter  cloven,  auf  bap  bu 
lani^e  (cbcft  im  ?anbe,  ba^  btr 
ber  ^err,  bein  ®ott,  giebt. 

®a«  eccf;[te  @eBct. 

Du  follft  nid)t  tobten. 

Sa§  ©iebente  OeBot. 

2)u  follft  nid)t  cl)el)red)en. 

2)aS  3ld;tc  @ebot. 

X)u  follft  nid)t  ftel;len. 

2)a8  gjeitnte  ©ebot. 

2)u  follft  fein  falfd)  Beugnip 
rebeu  wiber  beinen  9]ad)ften. 

Sa3  3e()ntc  ®ctot. 

?ap  bic^  nic^t  geliiften  beinen 
9lad)flen  .^aufc^;  lap  bic!^  nic^t 
geliiften  beine^  9]ad)fteu  3Beibee!, 


rOURTH    COMMANDMENT. 

Remeiiibcr  the  Sahhath  day  to 
keep  it  holy.  Six  days  shalt  thou 
labor,  and  do  all  thy  worh :  hut 
the  seventh  day  is  the  Sahhath 
of  the  Lord  thy  God;  in  it  thou 
shalt  not  do  any  work,  tliou,  nor 
thy  son,  nor  thy  daughter,  thy 
man-servant,  nor  thy  maid-serv- 
ant, nor  thy  cattle,  nor  the 
stranger  that  is  within  thy  gates. 
For  in  SIX  days  the  Lord  made 
heaven  and  earth,  the  sea,  and 
all  that  in  them  is,  and  rested 
the  seventh  day ;  wherefore  the 
Lord  blessed  the  Sabbath  day,  and 
hallowed  it. 

FIFTH   COMMANDMENT. 

Llonor  thy  father  and  thy  moth- 
er ;  that  thy  days  may  be  long 
upon  the  land  which  the  Lord  thy 
God  glveth  thee. 

SIXTH   COMMANDMENT. 

Thou  shalt  not  kill. 

SEVENTH   COMMANDMENT. 

Thou  shalt  not  commit  adultery. 

EIGHTH    COMMANDMENT. 

Thou  shalt  not  steal. 

NINTH   COMMANDMENT. 

Thou  shalt  not  bear  false  wit- 
ness  against  thy  neighbor. 

TENTH    COMMANDJIENT. 

Tliou  shalt  not  covet  thy  neigh- 
bor''s  house ;  thou  shalt  not  covet 
thy  neighbor'' s  'tvife,  nor  his  man- 


342 


SYMBOLA  EVANGELICA. 


nod)  fcine^  ^ncd)te\  noc|  feincr 
3UZagt),  no^  feiue^  Dc^fcng, no^ 
fcinc^  Q,\(U,  noc^  aUt^,  wa^  tein 
9ldd)ftcr  f)<it 

gvai3C  93. 
SlBie  ivcvbcit  biefe  ®ebotc  getfjeilet? 

?liit»ovt. 
3n  .^irci  Xafelu  :  tcrcn  tie  erfte  in 
mx  ©cbotcn  (c()rct,  anc  anv  un$  gcgeu 
@ott  foUeii  ^alten ;  bie  antere  in  fed)^ 
©eboten,  iva$  anv  unferm  ^^Iddjften 
fd)ult>ii5  fint. 

grage  94. 
SSa§  f ovbcvt  ber  §ert  im  erfteu  ©efeot  ? 

Intirort. 
Da^^  id}/6ei  2>edicritng  meiner  ®ec^ 
leu  .pci(  lint)  Scligfcit;  aUc  3lbg5t(erei, 
3anberci,  abcrg(duln[d)e  ^cgen,  Sin* 
rufiing  t-cr  ^eiligen  etcr  anberer  (5!rea;= 
tuvcn,  meiccn  nnb  f(icbcn  foil,  unb  ben 
einigen  ambrcn  ©ott  rec^t  evfennen, 
i()m  allein  yeitrauen,  in  aller  Demut^ 
unb  ©ebulb,  yon  iim  atlein  alte^  ©ute 
getuvirten,  unb  i()n  yon  ganjem  ^pcv^tn 


servant,  nor  his  maid-servant,  nor 
his  ox,  nor  his  ass,  nor  any  thing 
that  is  thy  neighhor's. 

Question  93. 
IIow  are  these  Commandments  divided  ? 

Answer. 
Into  two  tables :  the  first  of 
wliicli  teaches  us,  in  four  com- 
mandments, what  duties  we  owe 
to  God;  the  second,  in  six,  what 
duties  we  om'c  to  our  neighbor. 

Question  04. 
"What  does  God  require  in  the  first  com- 
mandment ? 

Answer. 
That,  on  peril  of  my  souVs  sal- 
vation, I  avoid  and  flee  all  idola- 
try, sorcery,  enchantments,  invoca- 
tion of  saints  or  of  other  creatures ; 
and  that  I  rightly  acknowledge  the 
only  true  God,  trust  in  him  alone, 
with  all  humility  and  patience  ex- 
pect all  good  from  him  only,  and 
love,  fear,  and  honor  him  with  my 


lieben,  fiird)ten, nnb  ebien;  vi(fc,bafMd)|  whole  heart;  so  as  rather  to  re- 


cipe alle  CSvcatuven  iibcigebe,  benn  in  bent 
©cringften  anber  feincn  ffiillen  t()ue. 

grage  9r>. 
SSaS  i[t  ^ItfllHtcrci? 

5lut»ort. 

Sin  ®  tatt  beg  einigen  a>at)ren  ©ottcg, 
ber  ftc^  in  feinem  SBort  ^at  offenbaret, 
obcr  nckn  benifclbcn,  eta\i$  anbeieg 
bic^ten  cber  l}aben,  bavanf  bev  2)^enfd) 
fein  3Sertrauen  fe^t. 


nounce  all  creatures  than  do  the 

least  thing  against  his  will. 

Question  95. 
"What  is  idoh\try  ? 

Answer. 

It  is,  instead  of  the  one  true  God 
who  has  revealed  himself  in  his 
Word,  or  along  with  the  same,  to 
conceive  or  have  something  else 
on  which  to  place  our  trust. 


THE   HEIDELBERG  CATECHISM 


343 


gvage  96. 
3Ba6  Will  Oott  tm  anbern  ©etot? 

Slnttuort. 

Da^   anr  @ott  in  feinem  SGe^e 

vcrMlben,  nod)  auf  irgenb  eiue  antere 

®eife,  bcnn  ®v  in  feinem  SBort  kfo^^ 

len  ^at,  sere^vcn  foUen. 

gragc  97. 
©olt  man  benn  gar  !ein  33Ubnif3  madden? 

2liitmovt. 
©ott  fvinn  unb  foU  feine^jrege  ab^ 
Qcbtltet  werbcn;  bie  d^veatuvcn  abtv, 
oh  fte  fd)on  mogen  abgcbilbet  weiv 
ben,  fo  ycrbietet  bod)  @ott  bevfclbcn 
Silbnip  jn  niad)en  nnb  ^it  l^aBcn, 
ba^  man  jte  yeiel)re,  ober  i^m  bamit 
biene. 

?5rage  98. 
9Jti3gen  aber  nic^t  bie  S3itber  at3  bev  8aieu 
SSilc^er  in  ben  S!ivd;cn  gebulbet  txjerbeu  ? 

Slntnjort. 
Wm :  benn  unr  foUen  nid)t  lueifei- 
fein  benn  ®ott,  jyeld)ev  fetne  S{)riften^ 
^eit  nid)t  burd)  ftumnie  @o^en,  [on? 
bern  bnrc^  bie  (ebenbige  ^rebigt  feinc^ 
2Bortg  tt)ill  unterwiefen  f)akn. 

gvagc  99. 
2Sa6  WitIba§bvitte@ebot? 

2lnHuDrt. 

2)ap  wir  nid)t  allein  mit  gluc^en, 

ober  mit  falfd)em  (Sib,  fonbern  and) 

mit  nnnot^igem  (3d)n?oven  ben  Seamen 

©otte^  nid)t  laftevn  ober  mipraud)en, 

no^  nng  mit  unfcrm  ©tiUfc^n^eigen 

unb  Bufe^cii/  fold)er  fc^rerflic^en  ®iin^ 
Vol.  III.— Z 


QuESTiox  9G. 

Wlmt  does  God  require  in  the  second 
comniaiidnient  ? 

Answer, 

That  we  in  nowise  make  any 
image  of  God,  nor  worship  him  in 
any  other  way  than  he  has  com- 
manded in  his  Word. 

Question  97. 
Must  we,  then,  not  make  any  image  at  all? 

Answer. 
God  may  not  and  can  not  be  im- 
aged in  any  way  ;  as  for  creatnres, 
though  they  may  indeed  be  im- 
aged, yet  God  forbids  the  making 
or  keeping  any  likeness  of  them, 
either  to  worship  them,  or  by  them 
to  serve  himself. 

Question  98. 
But   may    not    pictures   be   tolerated   in 
churches  as  books  for  the  laity? 

Answer. 

No ;  for  we  should  not  be  wiser 
than  God,  who  will  not  have  his 
people  taught  by  dumb  idols,  but 
by  the  lively  preaching  of  his 
Word. 

Question  99. 
What  is  required  in  the  third  command- 
ment? 

Answer. 

That  we  must  not  by  cursing,  or 
by  false  swearing,  nor  yet  by  un- 
necessary oaths,  profane  or  abuse 
the  name  of  God ;  nor  even  by  our 
silence  and  connivance  be  par- 
takers   of   these    horrible    sins   in 


liU 


SYMBOLA  EVANGELICA. 


ten  tl;eil[)aftij5  madmx ;  unb  in  ®um* 
ma,  ta^'  ivir  ten  f)ci(igen  9]amcn 
©ottc^  antciiJ  nid)t,  tcnn  mit  guvd)t 
unt  ©()rev6tctuni^  i^c[n\iud)cn,  auf  tap 
cr  yon  un0  vcd)t  befennct,  ancjeiufcn, 
unf  in  alien  unfcvn  SBorten  unb 
iBevfen  gepriefen  werte. 

gvage  100. 
3ft  beim  niit  gludjcit  uiib  (Sd^wiJren  ©otteS 
9Jamcn  laftevu  fo  etnc  fdireere  ©iinbe,  ba^  @ctt 
auc^  liter  bie  jilvnct,  bie,  \o  incl  an  if;ncit  ift, 
biefelfee  uld;t  Ijclfcu  n'»e()ren  mib  t^erlncten  ? 

SIntiuovt. 
3a  freilid) :  tenn  feine  8iinte  groper 
ift,  nod)  @ott  I)efiiger  erjiirnet,  tcnn 
^cifterung  feine^  9lameng :  barum  ev 
fie  auc^  mit  tern  Xobe  ju  ftrafcn  be? 
fo^lcu  ^at. 

grage  101. 
SDJag  man  obex  and)  gottfelig  bei  bem  9Jamen 
©ottcg  eiiicii  (Sib  fd;irereu? 

3lntn^ovt. 

3a :  luenn  e^  tie  Dbrigfeit  »on  it)? 
rcn  Untert()anen  oter  fonft  tie  9lot§ 
crforrcit,  Irene  unb  2Ba^i-l)eit  ju 
®ottc^  Q,{)K  nnb  be^  9]acl)ften  ^ei( 
babnrd)  ju  erf)altcn  nnb  ju  fi3ibevn. 
Dcnn  fold)e^  (Sicfd)iroren  ift  in  @otte^ 
SCun-t  gegiiintet,  unb  ber^alkn  yon 
ben  .pciligen  im  alten  nnb  ncuen  lefta? 
ment  red)t  geh'and)t  u^orben. 

grage  102. 
9){ag  man  and;  bci  ben  §ei(igcn,  obcr  anbcrn 
(Svcaturen  ciiicn  Sib  fdjwcren. 

?(utwort. 
Wm :  benn  ein  red^tmapicjer  Sib 


otliers;  and  in  sum,  that  we  use 
the  holy  name  of  God  no  other- 
wise than  with  fear  and  reverence, 
so  that  he  may  be  rightly  con- 
fessed and  worshiped  by  us,  and 
be  glorilied  in  all  our  words  and 
works. 

QUKSTION    100. 

Is,  tlien,  the  profaning  of  God's  name,  by 
swearing  and  cursing,  so  grievous  a  sin  that 
his  wratli  is  kindled  against  those  also  v,ho 
seek  not,  as  much  as  in  them  lies,  to  hinder 
and  forbid  tlie  same  ? 

Ansavek. 
Yes,  truly  ;  for  no  sin  is  greater 
or  more  provoking  to  God  than  the 
profaning  of  his  name.  Wherefore 
he  even  commanded  it  to  be  pun- 
ished M'itli  death. 

Question  101. 
But  may  we  not  swear  by  the  name  of 
God  in  a  religious  manner? 

AXSWEK. 

Yes ;  when  the  magistrate  re- 
quires it,  or  it  may  be  needful  oth- 
erwise to  maintain  and  promote 
fidelity  and  truth,  to  the  glory  of 
God  and  our  neighbor's  good.  For 
such  swearing  is  grounded  in  God's 
Word,  and  therefore  was  rightly 
used  by  the  saints  in  the  Old  and 
New  Testament. 

Question  102. 
'Slay  we  swear  by  the  saints  or  any  other 
creatures  ? 

Answer. 
Xo ;  for  a  lawful  oath  is  a  call- 


I 


THE   HEIDELBERG   CATECHISM. 


345 


ift  cine  5{nvufiiUi5  CsH^ttc^^  ta^  ©r,  a(5 
bcr  eiui^e  ^:)crjcnofunt)igeiv  tcr  ®a{)r* 
^eit  3euijni§  woUc  gebcn,  unt  mid) 
ftvafen,[o  id)  fa(fd)  fd)iycvt\  wc(d)c  &)xt 
t>enn  feincr  dveatur  i5clnil)vct. 

gvaijc  103. 
2Ba§  win  ©ott  im  uierten  ©ebot? 


SIiitiUDVt. 
©Ott  iui((  crft(id),  fcajj  bai^  ^vcHgt^ 
amt  uub  Sd)u(en  er()a(tcn  ircrtcn,  unb 
ic^,  fonbcrlic^  am  gciertaii,  ju  tcv  @e== 
mcinc  @ottc5  flei^ig  fomme,  tag  2Bovt 
©ottcg  ju  Icrnen,  bie  ki(icjen  Sa* 
cramente  jit  cjeln-aud)en,  ten  |)en-n 
ijffcntlic^  anjurufcn,  unt  tag  d)viftli^e 
5l(mofen  511  gebcn.  Bmn  antcvn,  tap 
id)  allc  Xage  meineg  l^ekng  yen  mei? 
nen  bofen  ffierfcu  feive,  ten  vf^crrn 
tiirc^  fcineu  ®eift  in  mir  iinrfen  lalJc, 
unt  alfo  ten  eiuicjen  (^abbat^  in  ticfem 
?eben  anfange. 

gragc  104. 
ai'ac!  untl  ©ott  im  fitnftcu  @c[>et? 

3intiODrt. 

I)a§  ic^  meinem  3?ater  unt  Gutter, 
unt  alien,  tie  miv  iH^vj^cfc^t  ftnt,  alle 


ing  upon  God,  as  the  only  searcher 
of  hearts,  to  bear  witness  to  the 
truth,  and  to  punish  me  if  I  swear 
falsely;  which  honor  is  due  to  no 
creature. 

Question  103. 
What  does  God  require  in  the  fourth  com- 
mandment ? 

Answer. 
In  the  first  place,  that  the  min- 
istry of  the  Gospel  and  schools  he 
maintained ;  and  that  I,  especially 
on  the  day  of  rest,  diligently  at- 
tend church,  to  learn  the  AVord  of 
God,  to  use  the  lioly  Sacraments, 
to  call  publicly  upon  the  Lord,  and 
to  give  Christian  alms.  In  the  sec- 
ond place,  that  all  the  days  of  my 
life  I  rest  from  my  evil  works,  al- 
low the  Lord  to  work  in  me  by 
his  Spirit,  and  thus  begin  in  this 
life  the  everlasting  Sabbatb. 

Question  104. 
What  does  God  require  in  the  fifth  com- 
mandment ? 

Answer. 

That  I  show  all  honor,  love,  and 
faithfulness  to  my  father  and  moth- 


(ii)xc,  ?iek  unt  Xveue  beircifcn,  unt  er,  and  to  all  in  authority  over  me ; 
mid)  aller  gutcn  Se^ve  unt  ©tvafe  mit ;  submit  myself  with  due  obedience 


gelni()rlid)em  @el)orfam  unterwerfen, 
unt  auci)  mit  ihren  ©cbrcd)en  ©etulD 
l)akn  foil,  ticiucil  ung  @ott  turd) 
i^re  ^ant  vegieven  will. 


to  all  their  good  instruction  and 
correction,  and  also  bear  patiently 
with  their  infirmities,  since  it  is 
God's  will  to  govern  us  by  their 
hand. 


346 


SYMBOLA  EVANGELICA. 


55  rage   105. 
SCBaS  w'xU  ®ctt  im  jed^Stcit  @c&et? 

5(ntivort. 
2)a^  id>  ttunncu  9^dd)fteu  ivcber  mit 
©ct^vinfen,  nod)  mit  SBortcii  otcr  ©e* 
beitcn,  inel  ireniiicr  mit  tcr  Xl^at, 
burcl  mid)  felbft  ober  Slnbere,  fc^mci* 
I)cn,  ^ntffen,  tcleitigcn  oter  tobten; 
fontcvn  alle  9iad)ijierivjfcit  aMegen, 
and)  mic^  felbft  nid)t  Bcfd)abigen,  ober 
mut^iriUig  in  ©efabr  kgckn  foil. 
Davum  and)  bic  Dbrigfeit,  bcm  Xobt^ 
fd)lag  jn  ivel}ven,  ba5  ®d)ii>evt  trcigt. 

gragc  lOG. 
SRebet  bed;  bteg  ©ebot  alteiu  i^om  2:obten. 

2lntit)ort. 
@g  TOiU  iin^  akr  @ott  buvc^  S5er? 
bictnng  be^  2;obtfd)(a90  le^ren,  ba^ 
Hi-  bic  aSurjel  beg  2:obt[d)lasg,  alg 
^'leir,  ^ap,  3«?vn,  5)^ad)cjierigfeit,  Ijaffet, 
iinb  ba§  foId)eg  alleg  »or  i()m  ein  f)eim; 
lid)er  Xobtfd)Ia3  [ei. 

gragc  107. 
^ft'8  aber  bamit  geinig,  bafj  tt>ir  iinfern 
^Rad^ftcn,  wie  gemctbct,  nid^t  tobten  ? 

Stntirort. 

P^ein  :  benu  inbem  ©ott  9]eib,  ^ap 
uub  3<Jrn  scrbammt,  will  Sr  s?on  ung 
^aben,  bap  nnr  nnfcvn  5]ad)fteu  lie? 
ben,  alg  une  felbft,  gegen  il)n  ©ebulb, 
gricbc,  ©anftmutl),  ^avml)erjigfeit 
unb  grennbli^lcit  erjeigcn,  fcinen 
0d)aben,  fo  inel  un^  mijglid),  abjuen? 
t>en,  unb  and)  unfern  gcinben  ©uteg 
t^un. 


Question  105. 
What  does  God  require  in  the  sixth  com- 
mandment ? 

Answer. 

That  I  neither  in  thought,  nor 
in  word  or  look,  much  less  in  deed, 
revile,  hate,  insult,  or  kill  my  neigli- 
bor,  whether  by  myself  or  by  anoth- 
er; but  lay  aside  all  desire  of  re- 
venge :  moreover,  that  I  harm  not 
myself,  nor  willfully  run  into  any 
danger.  Wherefore,  also,  to  re- 
strain murder,  the  magistrate  is 
armed  with  the  sword. 

Question  106. 

But  this  comraandmeut  speaks  only  of 
killing. 

Answer. 

In  forbidding  this,  however,  God 
means  to  teach  us  tliat  he  abhors 
the  root  of  murder — namely,  envy, 
hatred,  anger,  and  desire  of  re- 
venge; and  that  all  these  ai-e  in 
his  sight  hidden  murder. 

Question  107. 
Is  it,  then,  enough  that  we  do  not  kiU  our 
neighbor  in  any  such  way  ? 

Answer. 

No;  for  in  condemning  envy, 
hatred,  and  anger,  God  requires  us 
to  love  our  neighbor  as  ourselves, 
to  show  patience,  peace,  meekness, 
mercy,  and  kindness  towards  him, 
and,  so  far  as  we  have  power,  to 
prevent  his  hurt ;  also,  to  do  good 
even  unto  our  enemies. 


THE  HEIDELBERG  CATECHISM. 


347 


grage  108. 
2Ba§  win  ba§  [iceentc  ©cfcot? 

3lutroort. 

3)a§  alle  Uufeufd)(}eit  m\  ®ott  yeiv 
makbciet  fet,  unb  ba§  n)ir  tarum  i^r 
von  ^crjen  feinb  fein,  unb  feufd)  itrib 
jucl)ttg  (eBcn  folleit,  c$  fei  im  ^eiligen 
@()eftanb,  ober  aupev(ial6  bcjyetk-n. 

grage  109. 
35crlnetct  Oott  m  biefcm  ©eBot  itidjts  mcbv 
bcmi  (Stjekud;  unb  bevgleid^en  ©c^anbeu  ? 

Slnttcort. 
X)iejreil  beibe  itnfer  ?eib  unb  ©eele 
ciu  Xcmpel  beg  ^eiligen  ®eifte$  [tnb  :' 
fo  unll  (Sr,  bap  anv  fte  kibe  fauber: 
unb  (;ciliii  benmbvcn;  vcrMctet  berl^al^i 
ben  alle  unfeufd)e  Xl;aten,  Oebevben, 
iQoxk,  ©ebanfen,  ?uft,  unb  nniS  ben 
SO^enfcben  ba^u  rcijen  mag. 

gvage  110. 
2Sa3  iJevlnetet  @ctt  im  ad;ten  Oecot? 

?tiitivort. 
(Sr  i^evbtetet  nid)t  allcin  ben  3)ieb; 
ftabl  unb  9iauberet,  anldjc  bie  £)bvtg? 
feit  ftraft;  fonbcvn  ©ott  nennet  aud) 
I)iebfta!)l  alle  U\c  Stiide  unb  5ln? 
fd)lage,  bamit  nnr  unfevcg  9iad)ften 
®ut  gebenfen  an  un$  ju  bvingen,  eg 
fet  nut  ©cmatt  obev  ®^ein  beg  9^e^i 
teg,  alg  unred^tem  ®ennc^t,  @((e,  2)^a§, 
SBaare,  SJiiin^e,  2Gud)cr,  cbcr  burd) 
einigcg  9)?{ttel,  bag  i^on  @ott  t^crbcten 
ift ;  baju  and)  alien  ©eij  unb  unniit^e 
25evfd)n)enbung  feiner  @aben. 


Question  108. 
What  does  the  seventh  commandment  teach 
us? 

Answer. 

That  all  iincliastity  is  accursed 
of  God  ;  and  that  we  should  there- 
fore loathe  it  from  the  heart,  and 
live  chastely  and  modestly,  wheth- 
er in  holy  wedlock  or  single  life. 

Question  109. 
Does   God  in  this   commandment  forbid 
nothing  more  than  adultery,  and  such   hlte 
gross  sins? 

Answer. 
Since  our  body  and  soul  are  both 
temples  of  the  Holy  Ghost,  it  is 
his  will  that  we  keep  both  pure 
and  holy;  for  which  reason  he 
forbids  all  unchaste  actions,  gest- 
ures, words,  thoughts,  desires,  and 
whatever  may  entice  thereto. 

Question  110. 
What  does  God  forbid  in  the  eighth  com- 
mandment ? 

Answer. 
Not  only  such  theft  and  robbery 
as  are  punished  by  the  magistrate, 
but  God  views  as  theft  also  all 
wicked  tricks  and  devices  whereby 
we  seek  to  draAV  to  ourselves  our 
neighbor's  goods,  whether  by  force 
or  w^ith  show  of  right,  such  as  un- 
just weights,  ells,  measures,  wares, 
coins,  usury,  or  any  means  forbid- 
den of  God ;  so,  moreover,  all  cov- 
etousness,  and  all  useless  waste  of 
his  gifts. 


34S 


SYMBOLA  EVANGELICA. 


tfvaflc  111. 
2Ba8  gebictct  bir  abcr  ©ott  in  biefcm  @c= 

bot? 

?lut»ort. 

X)a9  id)  mctne^  Sfidc^flcu  9]u^en, 
wo  id)  fann  unb  mag,  fovtcvc,  cjccjcn 
i()ii  alfo  bantelc,  ane  id)  u^oKtc,  ta^ 
man  mit  mir  I)anbeltc,  unt  trculic^ 
avbcitc,  auf  ba^  id)  tern  SDiirftii^eu  in 
[cincr  ^^otl)  bclfcn  moi^e. 

gvagc  112. 
SBaS  iiMll  baS  iicuutc  ©cbot? 

3tntlv^ovt. 

3)a9  id)  w'mx  9]icmanb  fvilfc^  Seitg? 
nijj  flcbe,  9licmanb  fcinc  SBorte  yer^ 
fc^re,  fein  Slfterrebcr  unb  ^dfterer  fci, 
S^Jiemanb  un»erl)ort  unb  lcid)tlid)  i)civ 
bvimmcn  l)clfe ;  fonbcrn  allevlci  Siigen 
unb  Xviigen,  al^  cii|cne  2Cerfe  bcv 
2;eufcl^,ki  fd)iucvem  @otte3^3ovn  yeiv 
mcioe,  in  @cvid)t6j  unb  alien  anbern 
^anbUmcjen  bic  2Bal)rI)ctt  lick,  auf^ 
rid)tiii  fai^c  unb  bcfcnnc,  and)  meine^ 
9]dd)ftcn  (S()rc  unb  ©limpf,  nad)  mtU 
nem  SSeimogen,  rcttc  unb  forbcve. 

Sragc  113. 
SBaS  Witt  ba8  jcfjute  ©ebot? 

2lut»rovt. 

3)a^^  and)  bic  gevin^flc  ?uft  ober 
©ebanfen  nnbev  ivcjenb  cin  ©ebot 
©ottcy  in  unfci\  |)cr5  uimmermc()r 
fommcn;  fonbcrn  w'xx  fiir  unb  fiir 
»on  cjanjem  ^erjcu  aller  ©iinbc  fcinb 
fein,  unb  ?uft  ju  aller  ®ered)ti^fcit 
^akn  foKcn. 


QCESTION    111. 

But  what  does  God  reouire  of  thee  in  this 
commandment? 

Answer. 

That   I    further   my  neighbor's 

good  -where  I  can  and  may,  deal 

with  him  as  I  would  have  others 

deal  with  me,  and  labor  faithfully 

that  I    may  be  able  to  help  the 

poor  in  their  need. 

Question  112. 
What  is  required  in  the  nintli  command- 
ment? 

Answer. 

That  I  bear  false  witness  against 
no  one ;  wrest  no  one's  words ;  be 
no  backbiter  or  slanderer;  join  in 
condemning  no  one  unheard  and 
rashly :  but  that  I  avoid,  on  pain 
of  God's  heavy  wrath,  all  lying  and 
deceit,  as  being  the  proper  works 
of  the  devil ;  in  matters  of  judg- 
ment and  justice,  and  in  all  other 
affairs,  love,  honestly  speak  and 
confess  the  truth ;  and,  so  far  as  I 
can,  defend  and  promote  my  neigh- 
bor's good  name. 

Question  113. 
What  is  required  in  the  tenth  command- 
ment ? 

Answer. 

That  not  even  the  least  inclina- 
tion or  thought  against  an}  of 
God's  commandments  ever  enter 
into  our  heart ;  but  that,  with  our 
whole  heart,  we  continually  hate 
all  sin,  and  take  pleasure  in  all 
righteousness. 


THE   HEIDELBERG   CATECHISM. 


349 


grage  Ui. 
Si)imen  atcv  tic,  fo  ju  @ott  Ictcbvct  finb, 
jolcl^ie  ©ebote  tioinommcn  (;altcn  ? 

3tutiucvt. 
Win  ;  fonbcvn  co  (nibcn  and)  tic 
?(l(cvf)ci(igftcn,  fo  (an^c  ftc  in  biefem 
I'cbeii  jtnt',  uur  ciucii  j^criuflcu  ^liifniu] 
cicfe5  @cl;ovfam0 ;  tod)  a([o,  tap  ftc 
mit  cinftlid^em  iBorfa^,  iud)t  allciu  wad) 
ctHd)cn,  [oiibcvu  wad)  alien  ©cbcten 
©ottcci  anfaiigcu  511  Ickn. 

gvage  lir.. 
SSarum  lajjt  itnS  bcun  @ott  alio  fd;)avf  bic 
je(}u  ©cbote  ))rebigcii,  trcnu  fie  in  bieicin  !!^c6cn 
^licmaub  (;attcn  t'anii. 

(Srftlid),  auf  tap  unv  mifcr  gaujc^ 
?cku  lang  unfcve  [untlid)c  5lvt  jc 
(anger  jc  mel)r  crfcnncn,  unb  [fo  »iel]  ^ 
ccfto  ki^ierigcr  SScrgetntng  tcr  ©i'tntcn 
unt  @cred)tic|fcit  in  (Il)rifto  fud)en. 
Darnad),  tap  unr  o^ne  Untcrlap  un^ 
bcjTcipit^cn,  unt  ©ott  bitten  urn  tic 
©natc  tc$  ^ciligcn  ©ciftcei,  tap  unr 
jc  tangcr  jc  mcbr  ju  tern  ©bcnbilte 
@otte0  cvncucrt  ti^crtcn,  bi^  wix  ta^ 
3{e(  tcr  SSoUfommcnfteit  nad)  ticfcm 
Scbcn  crrcid)cn. 


Question  1 1  +. 
Can  those  who  are  converted  to  God  keep 
these  commandments  perfectly  ? 

Answer. 
No ;  but  even  the  holiest  men, 
while  in  this  life,  have  only  a  small 
beginning  of  this  obedience,  yet  so 
that  with  earnest  pnrposc  they  be- 
gin to  live,  not  only  according  to 
some,  but  according  to  all  the  com- 
mandments of  God. 

Question  11,". 
AVliy,  then,  doth   God   so   strictly  enjoin 
upon  us  the  ten  commandments,  since  in  tlii- 
life  no  one  can  keep  them  ? 

Answeu. 

First,  that  all  our  life  long  wo 
may  learn  more  and  more  to  know 
our  sinful  nature,  and  so  the  more 
earnestly  seek  forgiveness  of  sins 
and  righteousness  in  Christ;  sec- 
ondly, that  Ave  may  continually 
strive  and  beg  from  God  the  grace 
of  the  Holy  Ghost,  so  as  to  be- 
come more  and  more  changed  into 
the  image  of  God,  till  we  attain 
finally  to  full  perfection  after  this 
life. 


'  The  words  ^so  vicV  are  to  be  found  in  all  the  German  editions,  but  they  are  superseded 
l)y  the  following  word  ^desto;'  they  were,  therefore,  omitted  in  the  Latin  and  English  trans- 
lations. 


350 


SYMBOLA  EVANGELICA. 


SBom  ©ebct. 

gvage  llC. 
SBantm  ift  ben  6I;ri[tcit  ba6  ©ebct  nctt^iij? 

Stntmovt. 

3)aruni,  mil  cO  ba6  i^ovuel)mfte 
©tiicf  fcer  2)an!6arfeit  ifl,  iveld)e  ©ott 
yon  im^  fcrtcrt,  unb  mil  ©ott  feiue 
©nate  unb  .^eiltc^cn  ©cift  aUctn  bC;? 
ncn  nnll  gebcn,  bic  i()n  nut  I)erjUd)cm 
(Senfjcn  ot;nc  Unterlap  barum  bitten, 
unb  it)m  bafiir  banfcn. 

grage  117. 
2Bafi(  gebort  511  cincm  fotdien  ®etet,  ba8  ®ott 
gc^allc,  iinb  I'^on  i()m  crl}i5rt  ir-cvbe  ? 

Slntirort. 

(SrftUcl),  ba^^  luir  aUein  ben  einigen 
iva()ren  ©ott,  ber  ftd)  un$  in  feinem 
5Gort  hat  cjeoffenbaret,  urn  aUe^,  ba^ 
er  un^  ju  bitten  befof)(cn  l)at,  »on  ^cr? 
jcn  anvufcn.  3itnt  anbern,  ba§  tt)ir 
unfcrc  Diotb  unb  (S(cnb  ved)t  c^riinblid) 
erfennen,  unc  yov  bcm  5(ngeftd)t  feiner 
9)tajcftat  jn  bcmiitljigen.  Bunt  bvit* 
ten,  bnj}  anr  bicfcn  feftcn  ©runb  ^abcn, 
ba|5  Gr  unfcr  ©ebct,  unangefef^cn,  ba^^ 
nnv'^  unnnirbij^  ftnb,  bod)  urn  bc^ 
.^errn  Ghrifti  loiKcn  j]ciri^'[id)  unfile 
crboren,  nne  Gr  un$  in  feinem  SBovt 
i^erl)eipen  l)at. 

gvacjc  118. 
2Ba9  f^at  un«  @cit  l^cfc(;Icn,  ten  tf;m  gu 
bitten  ? 

^ntiuort. 

5nie  flciftlidjennb  (eib(id)e  ^notbbuvft, 
u>cld)e  bcv  ^erv  G^viftui;  bejjviffcn  l)at 


OF   PKAYEE. 

Question  11  G. 
AVliy  is  prayer  necessary  for  Christians? 

Answer. 

Because  it  is  the  chief  part  of 
the  thankfulness  whicii  God  re- 
quires of  us,  and  because  God  will 
give  his  grace  and  Holy  Spirit  only 
to  such  as  earnestly  and  without 
ceasing  l)eg  them  from  him  and 
render  thanks  unto  him  for  them. 

Question  117. 
Wliat  belongs  to  such  prayer  as  God  is 
pleased  with  and  will  hear  ? 

Answer. 
First,  that  from  the  heart  we 
call  only  upon  the  one  true  God, 
who  has  revealed  himself  to  us  in 
his  "Word,  for  all  that  he  has  com- 
manded us  to  ask  of  him ;  second- 
ly, that  we  thoroughly  know  our 
need  and  misery,  so  as  to  humble 
ourselves  before  the  face  of  his 
divine  majesty ;  thirdly,  that  we 
130  firmly  assured  that,  notwith- 
standing our  un  worthiness,  he  will, 
for  the  sake  of  Christ  our  Lord, 
certainly  hear  our  prayer,  as  he 
has  promised  us  in  liis  Word. 

Question  118. 
What  has  God   commanded  us  to  ask  of 
him? 

Answer. 

All  things  necessary  for  soul  and 
body,  wliich  Christ  our  Lord  lias 


THE   HEIDELBERG   CATECHISM. 


351 


ill  beni  ©ebct,  biV3  ©r  une  felbft  cje? 

g-vagc  119. 
SStc  laittct  baS  ©ctct  bc6  .<pcvrn? 
Shttwovt. 

Unfer  SSater,  fcer  bit  bift  in  ben 
^immelit:'  ©eheiligct  werbc  bciu 
9^imc.  Detii  9UmcI)  f  omme.  3)ein 
2Bi((e  gcfcl)ef;e  auf  Srben,  ane 
im  ^immct.  Itufer  taglid)  33rot 
gieb  un$  (;eutc.  Unb  ycvijicb  iiu^ 
unfere  (3cl)ulbcn,  wit  and)  wix 
yergc&en  unfevu  ©c^ulbigevu. 
Unb  fiit;re  un^  nid)t  in  35erfu^ 
(^nng,  fonbcrn  erlijfe  nn5  aom 
S3ofen.  3)enn  bein  ift  bay  dltid), 
unb  bie  ^raft,  unb  bie  ^erv(id)? 
feit  in  (Siincjfeit.     5lmen. 

grage  120. 
2Baruni  ^at  itnS  SbviftuS  be^ofjlen,  @ott 
alfo  aujuvcbeu:  Uufev  5l5atev? 

Slnttuort. 
2)it§  ©r  glcid)  im  ^(nfang  unfer^ 
®ebet^  in  un^  enuede  bie  finbUd)e 
guvcfet  unb  3u»erftd)t  gegen  @ott, 
n^eld)e  ber  ©runb  unfere^  ®ekte^  fein 
[ol(,  ncimtic^,  bap  @ott  unfer  SSatcr 
bnvd)  dfjriftum  worben  fei,  unb  woUc 
un^  yiel  meniger  i^erfagen,  umrum  nnr 
il)n  im  ©(auben  Inttcn,  benn  unfere 
^Sciter  m\^  ivbifd)e  2)inge  abfd)lagen. 


comprised  in  the  prayer  taught  us 
by  himself. 

Question  119. 
What  is  the  Lord's  Prayer  ? 

Answkr. 

Our  Father  ivho  art  in  heav- 
en :  Hallowed  le  thy  name.  Thy 
Jcingdom  come.  Thy  will  he  done 
in  earth,  as  it  is  in  heaven.  Give 
Its  this  day  our  daily  hread. 
And  forgive  us  our  debts,  as  ice 
forgive  our  debtors.  A7id  lead 
us  not  into  temjptation,  hut  de- 
liver us  from  evil :  For  thine  is 
the  kingdom,  and  the  j)oioer,  and 
the  glory,  forever.     Amen. 


Question  120. 

Why  has  Christ  commanded  us  to  address 
God  thus:   Our  Father? 

Answer. 
To  awaheii  in  us,  at  the  very  be- 
ginning of  our  prayer,  that  filial 
reverence  and  trust  toward  God 
which  are  to  be  the  ground  of  our 
prayer;  namely,  that  God  has  be- 
come our  Father  through  Christ, 
and  will  much  less  deny  us  what 
we  ask  of  him  in  faith  than  our 
parents  refuse  us  earthly  things. 


'  The  plural  form  'Himmeln,'  as  given  in  the  editions  of  1563,  1684,  and  1724,  follows 
elosel}-  the  Greek  original.  Matt.  vi.  9  (If  toIq  ovpavolg ;  Latin,  in  cocJis),  though  it  is  un- 
usual in  German. 


352 


SYMBOLA  EVANGELICA. 


Sragc  ]2l. 
SSariim  UMvb  (nnjuijctljau :  2iev  bii  tift 
ill  belt  .spimnicin? 

?lnt»ovt. 
'^(iif  tap  R'ir  yon  tcv  bimmlifd)cu 
^Jajcftat  ©cttc5  md)te  3rHfii)c$  gc* 
tcnfen,  unt  you  fetncr  ?U(mad)tti3fcit 
allc  9iotf)bm-ft  ?eibc^  iinb  ter  (Seek 
fjcuHirten. 

gvai^c  122. 
a[Ca§i[tbieevftca3ittc? 

Stntwort. 
©elKiIijiCt  ivcrbe  tein  9himc; 
tae  ift :  ©ieb  un^  crftlidv  hi^  unv 
tid)  rcd^t  crfenneu,  uub  bid)  in  alien 
beinen  2Bevfen,  in  welc^eu  Ieitd)tet  teine 
5(anuui)tic;feit,  5Bcit^^eit,  ©ute,  ®evcd)* 
tij-\fcit,  53avmberjii3!cit  itnb  Sa^vf^eit, 
hciltv^cn,  vubmcn  unb  prcifen.  Xax^ 
md)  and),  baf  mx  unfer  gnujcv  Seben, 
©ebaufen,  2Bovte  unb  ®crfe  babin 
rld)tcn,bai)  betu  9Jvimc  iini  iinfcvttviUen 
nid)t  G^I'^'iftfi'^  fi-Mibern  ijcc(n"ct  unb  a^c^ 
pvicfen  trerbe. 

gvaijc  123. 
SBa3  ift  bic  oubereS3itte? 

3lnt»ort. 
3)eiu  JReid)  font  me;  ba^  ift: 
9tecjieie  uu§  alfo  burc^  beiu  ®ort  uub 
©eift,  ba^  unr  un^  bir  je  lanc\er  jc 
nie[)r  untcnrerfcn  ;  erbalte  unb  me()re 
Dcine  ^ird)e,  unb  jevftihx  bic  ©erfe 
be^  Xeufel^  uub  allc  ©euntlt,  bic  jtd) 
wiber  bic^  txijcU,  unb  allc  bi^feu 
9tatl)|*d)lagc,  bic  unbcr  bciu  l)cilige^ 
2Covt  cvbaci^t  werbcn,  h'hi  bic  ^o\U 
fommenl)eit  beine^  dldd)^  l)n'^ntonu 


Question  121. 
Why  i.s  it  added :  ]V/io  arl  in  heaven  ? 

Akswki!. 
That  we  may  have  no  cartlily 
thought  of  the  heavenly  majesty 
of  God,  and  may  expect  from  liis 
ahnighty  power  all  things  neces- 
sary foi"  Ijody  and  soul. 

Ql'estion  122, 
What  is  the  first  petition? 

Answer. 

Ilallovaecl  he  thy  name.  That 
is :  Enable  us  rightly  to  know  thee, 
and  to  hallow,  magnify,  and  praise 
thee  in  all  thy  works,  in  which 
shine  forth  thy  power,  wisdom, 
goodness,  justice,  mercy,  and  truth  ; 
and  likewise  so  to  order  our  whole 
life,  in  thought,  word,  and  work, 
that  thy  name  may  not  be  blas- 
phemed, but  honored  and  praised 
on  our  account. 

Question  123. 
What  is  the  second  petition  ? 

Answer. 

Thy  I'lngdom  come.  That  is: 
So  govern  us  by  thy  Word  and 
Spirit  that  we  may  submit  our- 
selves unto  thee  always  more  and 
more ;  preserve  and  increase  thy 
Church ;  destroy  the  works  of  the 
devil,  every  power  that  exalteth 
itself  against  thee,  and  all  wicked 
devices  formed  against  thy  holy 
Word,  until  the  full  coming  of  thy 


THE   HEIDELBERG   CATECHISM. 


35^ 


mc,  tarin   tu  wirft  Mt^  in  Mm 

fctn. 

grage  124. 
aSagiftbiebritteSittc? 

3lnttrovt. 
Dcin  3Sinc  gef^cl)c  auf  (Sv? 
ten,  line  im  ^immet;  bag  ift: 
3?erlci^c,  ta^  wix  itnb  atlc  SDlenfc^en 
unfcrem  eigenen  SGiUen  abfagen,  uub 
tfincm  aUein  gitten  2BiUen,  o^nc  alleg 
SGitci-fpved)en,  geI;orc^eit ;  fca^  alfo 
3ebennami  fein  Stmt  unb  53eruf  fo 
wiilu}  unb  treulic^  au^ric^te,  wie  bie 
Siiijcl  im  |)immeL 

(5vage  125. 
iBa^  ift  bie  incrte  S3itte? 

?tutwevt. 

®icb  ung  ^eute  unfev  tcii^lid) 
33vot;  bag  ift :  SBoUeft  ung  mit  aller 
Ieib(id)eii  9]ott)burft  ycvfcv^en,  auf  ba^ 
unr  babitrd)  erfcnucn,  ba^'  I)u  ber 
einii^c  llvf).n-img  alteg  ©iiten  bift,  unb 
ba§  c^ne  bcinen  (Secjen  n^eber  unfcrc 
©ov^cn  unb  5(vbeit,  nod)  beine  (3aim\ 
ung  gebcibcn,  unb  \m  bcrbalben  unfer 
SScvtrauen  yon  aUen  dreaturen  abjie; 
t)en,  unb  aUein  auf  bid)  fe^en. 

grage  126. 
aSa«i[tbietuutte58itte? 

9lntn.''ort. 

,  SSergieb  ung  uuferc  "Sc^uiben, 
n)ie  aud)  w\x  ycrgeben  unfcrcn 
©c^ulbi^ern;  bag  ift:  ©odeft  ung 
armcn  ©iinbern  aUe  unfcve  2)Zi[fct^at, 
and)  bag  35ofe,  fo  ung  nod)  immerbar 
an^ancjet,  um  beg  53lutg  (2f)vifti  widen 


kingdom,  wherein  thou  shall  be  all 

in  all. 

Question  124. 
What  is  the  third  petition? 

Answer. 

T/t^  loill  he  done  in  earth  as 
it  is  in  heaven.  That  is:  Grant 
that  we  and  all  men  ma}'  renounce 
our  own  will,  and  yield  ourselves, 
without  gainsaying,  to  thy  w'ill, 
which  alone  is  good ;  that  so  every 
one  may  fulfill  his  office  and  call- 
ing as  willingly  and  truly  as  the 
angels  do  in  heaven. 

Question  125. 
What  is  the  fourth  petition  ? 

Ansmer. 

Give  us  this  day  our  daily  hread. 
That  is :  Be  pleased  to  provide  for 
all  our  bodily  need,  that  we  may 
thereby  know  that  thou  art  the  only 
fountain  of  all  good,  and  that  with- 
out thy  blessing  neither  our  care 
and  labor  nor  thy  gifts  can  profit 
us,  and  may  therefore  withdraw  our 
trust  from  all  creatures,  and  place 
it  alone  in  thee. 

Question  126. 
What  is  the  fifth  petition  ? 

Answer. 

And  forgive  us  our  debts  as 
we  forgive  our  debtors.  That  is  : 
Be  pleased,  for  the  sake  of  Christ's 
blood,  not  to  impute  to  us,  misera- 
ble sinners,  our  manifold  trans- 
gressions, nor  the  evil  which  still 


354: 


SYMBOLA  EVANGELICA. 


iiid)t  suved)ncn,  anc  and)  mx  Mc{j 
Bcucjui^'  tcincf  ©irnbe  in  un$  fintcn, 
ba^  unfer  ganjev  Sorfa^  ifl,  unfcrcm 
9'lad)ftcn  yon  ^crjen  ju  yerjci^en. 

grage  127. 

SlBaS  ift  bic  fcd^.^tc  Sittc? 

Unb  fi'tl^vc  un^  nid)t  in  3>eiv 
fudjiin^, fonbern  crlofc  un^  yom 
53 5 fen;  ta^  ift:  Dien?ei(  mv  au^ 
nn5  fclbft  fo  fd)ivad)  finb,  ba^^  ivir 
nid)t  cincn  5(ugenb(icf  bcftc^^n  fenncn, 
nnb  baju  nnfcrc  abgcfagtcn  geinbe, 
ber  Xeufel,  bie  3©e(t,  unb  unfcr  civ^en 
g(eifc^,nid)t  aufl^oitn  un^  anjufed)tcn; 
fo  iroKeft  Du  un^  er[)a(tcn  unb  ftcivfen 
burd)  bie  ^raft  beiue^  ^t^ciltgen  ©eifte^, 
nuf  ba(j  mx  ibncu  mogen  feftcn  ilQibcr? 
ftanb  tintn,  unb  in  bicfem  geift(id)cn 
©treit  nid)t  unterliegen,  big  baf  mix 
cnblic^  ben  ®ieg  yodfommcn  be^alten. 

$5rage  128. 
SBic  ki'd^ticfjcft  bit  bicfi  ©cbct? 

3lnttvcrt. 

2)enn  bein  ift  bag  ^Icid),  unb 
bie  5lrrtft,  unb  bie  pevi-(id)fcit 
inSivigfcit;  bag  ift:  (2old)eg  allcg 
bitten  mx  barum  yon  Dir,  weil  Du, 
alo  unfcr  ^lonig,  unb  alter  Singe 
mad)tig,  ung  atleg  ©utc  geben  unllft 
unb  fannft,  unb  bafj  baburd)  nid)t  unr, 
fonbern  I'cin  bciligcr  9^amc  cnMg  foil 
gepriefcn  u^erbcn. 


ahvavs  cleaves  to  lis ;  as  we  also  find 
this  witness  of  thy  grace  in  us,  that 
it  is  our  full  purpose  heartily  to  for- 
give our  neighbor. 

Question  127. 

What  is  the  sixth  petition? 

ASSWEK. 

And  lead  us  not  into  tenipta- 
tion,  hut  deliver  us  from  evil. 
That  is :  Since  we  are  so  weak  in 
ourselves  that  we  can  not  stand  a 
moment,  while  our  deadly  ene- 
mies— the  devil,  the  world,  and  our 
own  flesh — assail  us  without  ceas- 
ing, be  pleased  to  preserve  and 
strengthen  us  by  the  power  of  thy 
Holy  Spirit,  that  we  may  make 
firm  stand  against  them,  and  not 
sink  in  this  spiritual  war,  until  we 
come  off  at  last  with  complete  vic- 
tory. 

Question  128. 
IIow  do  you  close  tliis  rrayer  ? 

Answer. 
For  tliine  is  the  Jdngdoin,  and 
the  poicer,  and  the  glory,  forever. 
That  is:  All  this  we  ask  of  thee, 
because  as  our  King,  having  ^lower 
over  all  things,  thou  art  both  will- 
ing and  able  to  give  us  all  good, 
and  that  thereby  not  we  but  thy 
holy  name  may  be  glorified  for- 
ever. 


THE   HEIDELBERG  CATECHISM. 


355 


Stage  120. 
2BaS  bebeutet  ba§  22orttein  :  5tmcn? 

Stutwort. 

5lmen  ^eipt :  ba^  foil  wai)x  unb 
gett)t§  fein;  beim  mein  ©ebct  inel 
Qett)t[fer  yon  @ott  er()5ret  ift,  benn 
id)  tn  nieinem  ^erjen  fii^le,  ba^  id) 
fo(d)e^  son  i(;m  kgel^re.^ 


Question  129. 
What  is  the  meaning  of  the  word  Amen  f 

Answer. 

Amen  means :  So  shall  it  truly 
and  surely  be.  For  my  prayer  is 
much  more  certainly  heard  of  God 
than  I  feel  in  my  heart  that  I  de- 
sire these  tliinijs  of  him. 


'  The  first  edition  of  15G3  (pp.  84-94),  as  also  the  third  (Niemeyer,  p.  424),  conclude 
with  a  '  List  of  such  important  proof-texts  as  have  been  explained  in  the  preceding  Cate- 
chism. '  The  List  contains  the  summary  of  the  divine  law  in  the  words  of  our  Lord,  Matt.  xxii. 
37-40,  as  a  mirror  of  repentance,  with  the  threat,  Deut.  xxvii.  2G  ;  then  the  Apostles'  Creed, 
the  words  of  institution  for  Holy  Baptism  and  the  Lord's  Supper,  the  Ten  Commandments, 
and  the  Lord's  Prayer.  The  large  and  fine  pulpit  edition  in  the  ^  Kurjifdlzischen  Kirchen- 
ordnung^  of  1724  adds  to  it  'A  Short  Summary  of  the  Catechism,'  and  a  number  of  Script- 
ure passages  for  all  sorts  and  conditions  of  men.  The  second  and  third  editions  of  1563 
close  with  a  remark  already  noticed  with  i-eference  to  the  SOtli  Question,  which  was  wanting 
in  the  first  edition.  Most  editions  are  fortified  with  Scripture  proofs,  a  careful  selection  of 
which  has  been  made  for  mv  German  tercentenary  edition. 


CONFESSIO  FIDEI  GALLICANA. 
The  Fkench  Confession  of  Faith.     A.D.  1559. 

[This  Confession  was  prepared  by  Calvin  and  his  pupil,  De  Cuandief,  revised  and  approved  by  a 
synod  at  Paris,  1559,  delivered  by  Beza  to  Charles  IX.  at  Poissy,  15G1,  adopted  by  the  Synod  of  La  Eo- 
chellc,  1571  (hence  also  called  the  '  Confession  of  Rochelle'),  and  solemnly  sanctioned  by  Henry  IV. 

The  Freuch  original,  with  the  old  spelling,  is  printed  in  Beza's  Histoire  eccUsiastique  dcs  eglises  re- 
formers, in  Niemeyer's  CoUectio  (pp.  313-32G),  and  by  Dr.  Heppe,  in  the  Zeitschriftfur  die  Imtorische  The- 
ologie,  Gotha,  1S75,  pp.  524  sqq.,  from  a  MS.  copy  in  Geneva.  A  Latin  version  of  156G  in  the  Corpus  et  Syn- 
taf/ma  Confers.,  and  in  Niemeyer  (pp.  329-339).    A  German  translation,  Heidelberg,  1562,  and  in  Bockel. 

We  give  the  anthoritative  text,  in  modern  spelling,  from  the  edition  published  by  the  Societc  des  livres 
rdiffieux,  at  Toulouse,  18G4 :  Confession  de  foi  et  discipline  eccUsiastique  des  eglises  reformees  de  France. 
The  Preface  we  have  supplied  in  its  origiual  form,  as  reprinted  by  Niemeyer,  and  in  Calvin's  OiJcm, 
Vol.  IX.  p.  737.  The  shorter  French  recension,  which  has  only  thirty-five  Articles,  is  reprinted  in  Cal- 
vin's Opera,\o\.  IX.  pp.  73S-752,  with  the  changes  of  the  later  edition. 

The  English  translation  was  kindly  prepared  for  this  work  by  Miss  Emily  O.  Butleh,  of  New  York. 
An  older  version  is  in  Quick's  Synodicon,  1G92,  Vol.  I.] 

LES    FRANgOIS    QUI    DESIEENT    VIVRE  i  THE  FRENCH  SUBJECTS  WHO  WISH  TO 


SELON   LA    PUIIETE   DE    L  EVANGILE 
DE  NOSTRE  SEIGNEUR  JESUS  CHRIST. 

Au  Roy. 

Sire,  nous  rendons  graces  a  Dieu,  de  ce  que 
nayans  cu  iusques  icij  aucun  acce's  a  vostre 
Maicsle,  pour  luyfaire  entendre  la  rujiieur  des 
persecutions  que  nous  avons  endurees,  et  endu- 
rons  lournellement  ]iour  vouloir  suyure  la  jiurete' 
de  r Kvangile,  et  le  repos  de  nostre  conscience: 
ntnintenant  il  nous  fait  cet  heur  de  veoir  qu'avez 
la  vo/ontc'de  connoitre  le  mcrite  de  nostre  cause, 
suyvant  lEdit  dernier  donnd  a  Amboise  au 
mays  de  Mars,  VAn  pre'sent  I'ntO,  quit  a  pleu 
a  vostre  Maieste  faire  publier.  Qui  est  la 
cause  qua  present  nous  osons  ouvrir  la  bouche: 
hquelle  nous  a  esfc  parcidevant  ferme'e  par 
Viimistice  et  violence  de  plusieurs  voz  officiers, 
estans  plustost  incitez  de  haine  contre  nous,  que 
de  bonne  affection  a  vostre  service.  Et  a 
Jin,  Sire,  que  nous  puissions  pleinevient  in- 
former vostre  ]\[aiestd  de  ce  qui  concerne  cette 
cause,  nous  vous  supplions  tres-humblement  de 
voir  ct  entendre  nostre  Confession  de  Foy,  la- 
quclle  nous  vous  presentons :  esjxfrans  quelle 
nous  sera  defence  'suffisantc  contre  tons  les 
blasmes  et  opprolires,  dont  iusques  icy  avons 
cste  charcjez  a  grand  tort  par  veux  qui  ont  tott- 
siours  ftiit  mestier  de  nous  condnmuer,  j>remier 
que   nostre  cause  leur  fust  contievC.     En  la- 


LIVE   IN   THE    PURITY   OF   THE   GOS- 
PEL  OF    OUR   LORD   JESUS    CHRIST. 

To  the  King. 

Sire,  we  thank  God  that  hitherto  having 
had  no  access  to  your  Majesty  to  make  known 
the  rigor  of  the  persecutions  tliat  we  liave 
suffered,  and  suffer  daily,  for  wishing  to  live 
in  tlie  purity  of  the  Go»l5el  and  in  peace  with 
our  own  consciences,  he  now  permits  us  to 
see  that  you  wish  to  know  the  worthiness  of 
our  cause,  as  is  shown  by  the  last  Edict  given 
at  Amboise  in  the  month  of  March  of  this 
present  year,  \')')0,  which  it  has  pleased  your 
Majesty  to  cause  to  be  published.  This  em- 
boldens us  to  speak,  whidi  we  have  been 
prevented  from  doing  hitherto  through  the 
injustice  and  violence  of  some  of  your  offi- 
cers, incited  rather  by  hatred  of  us  than  by 
love  of  your  service.  And  to  the  end,  Sire, 
that  we  may  fully  inform  your  Majesty  of 
what  concerns  this  cause,  we  humbly  be- 
seech that  you  will  see  and  hear  our  Confes- 
sion of  Faith,  which  we  present  to  you,  hop- 
ing that  it  will  prove  a  suilicient  answer  to 
the  blame  and  opprobrium  unjustly  laid  upon 
us  by  those  who  have  always  made  a  point 
of  condemning  us  without  having  any  knowl- 
edge of  our  cause.  In  the  which,  Sire,  we 
can  affirm  that  there  is  nothing  contrary  to 


THE  FKENCH  CONFESSION  OF  EAITII.     A.D.  15.-.9. 


357 


quelle,  Sire,  7ioiis  jiouvon.s  protester  quit  nij  a 
aucune  chose  qui  rc'pvfjne  a  la  parole  de  Z)ieu, 
ne  qui  contrevienne  a  V hommage  que  nous  vous 
devons. 

Car  les  articles  de  nostre  Fay  qui  sont  de- 
scrits  assez  mt  long  en  nostre  Confession,  re- 
viennent  tons  a  ce  poi7ict,  que  jndsque  JJieu 
nous  a  svffisainment  declare  sa  volonte  par 
ses  Prop/tetes  et  Aposlres,  et  ?nes7nes  par  la 
louche  de  son  Jils  nostre  Seigneur  lesus  Christ 
nous  devons  cet  honneur  et  reverence  a  la  ]>a- 
role  de  Dieu  de  7i'i/  7-ien  aioutter  du  nostre  : 
7Hais  de  nous  conformer  entierement  a  la  rei- 
gle  qid  nous  y  est  jirescritte.  Et  pour  ce  que 
VEglise  Ro77iaine,  laissaiit  I'usnge  et  cousiinne 
de  la  primitive  Eglise,  a  i7itroduit  nouveoux 
comma7idemens  et  nouvelle  forme  du  service  de 
Dieu:  nous  estiinons  estre  tres-raisonnable  de 
preferer  les  co7ntna7idemens  de  Dieu,  qui  est  la 
ve'rite  7iies7ne,  uux  coTmnandemens  des  homines  : 
qui  de  leur  nature  sont  enclins  a  itiensonge  et 
vanite.  Et  quoy  que  noz  adversaires  pr€ten- 
dent  a  rencontre  de  nous,  si  jwuvons  nous  dire 
devant  Dieu  et  les  ho7nines,  que  nous  7ie  sotf- 
frons  pour  autre  raison  que  jiour  maintenir 
nostre  Seigneur  lesus  Christ  estre  nosti-e  Seul 
Sauveur  et  Rcde77ipteur,  et  sa  doctrine  seule 
doctrine  de  vie  et  de  salut. 

Et  cette  est  la  seule  cause,  Sire,  pour  la- 
quelle  les  hourreaux  ont  e7i  tant  de  fois  les 
i/tains  souillecs  du  sang  de  voz  poures  suiets, 
lesquels  n'esparg7ie7it  poi7it  leurs  vies  pour 
7nainte7iir  cette  mesme  confession  de  Foy,  ont 
Lien  ])eu  faire  entendre  a  tous  quils  estoyent 
poussez  d'auire  esprit  que  de  celuy  des  honunes, 
qui  7iaturelle7iient  ont  plus  de  soucy  de  leurs  re- 
pos  et  conmwditez,  que  de  Vhonneur  et  gloire 
de  Dieu. 

Et  parta7it,  Sire,  suyvant,  la  bonte  et  dou- 
ceur de  luquelle  proinettez  user  eiivers  voz  poures 
sidets,  nous  suj/plions  tres-humhlement  vostre 
Maieste  nous  faire  cette  misericorde,  que  de 
prendre  en  7nain  la  connoissance  de  la  cause, 
pour  laquelle  estans  poursvyvis  a  toute  heure 
ou  de  7nort,  ou  de  hanmsse7nent,  nous  perdons 


the  Word  of  God,  or  to  the  homage  which 
we  one  to  you. 


For  the  articles  of  our  fiiith,  which  are  all 
declared  at  some  length  in  our  Confession,  all 
come  to  this :  that  since  God  has  sufficiently 
declared  his  will  to  us  through  his  Prophets 
and  Apostles,  and  even  by  the  mouth  of  his 
Son,  our  Lord  Jesus  Christ,  we  owe  such  re- 
spect and  reverence  to  the  Word  of  God  as 
shall  prevent  us  from  adding  to  it  any  thing 
of  our  own,  but  shall  make  us  conform  en- 
tirely to  the  rules  it  prescribes.  And  inas- 
much as  the  Eoman  Church,  forsaking  the 
use  and  customs  of  the  primitive  Church,  has 
introduced  new  commandments  and  a  new 
form  of  worship  of  God,  we  esteem  it  but 
reasonable  to  prefer  the  commandments  of 
God,  who  is  himself  truth,  to  the  command- 
ments of  men,  who  by  their  nature  are  in- 
clined to  deceit  and  vanity.  And  whatever 
our  enemies  may  say  against  us,  we  can  de- 
clare this  before  God  and  men,  that  we  suffer 
for  no  other  reason  than  for  maintaining  our 
Lord  Jesus  Christ  to  be  our  only  Saviour  and 
Redeemer,  and  his  doctrine  to  be  the  only 
doctrine  of  life  and  salvation. 

And  this  is  the  only  reason.  Sire,  why  the 
executioners'  hands  have  been  stained  so  oft- 
en with  the  blood  of  your  poor  subjects,  who, 
sparing  not  their  lives  to  maintain  this  same 
Confession  of  Faith,  have  shown  to  all  that 
they  were  moved  by  some  other  sjjirit  tlian 
that  of  men,  who  naturally  care  more  for  their 
own  peace  and  comfort  than  for  the  honor 
and  glory  of  God. 

And  therefore,  Sire,  in  accordance  with 
your  promises  of  goodne'ss  and  mercy  toward 
your  poor  subjects,  we  humbly  beseech  your 
Majesty  graciously  to  examine  the  cause  for 
which,  being  threatened  at  all  times  with  deatli 
or  exile,  we  thus  lose  the  power  of  rendering 
the  humble  service  that  we  owe  you.     May  it 


358 


SYMBOLA  EVANGELICA. 


par  ce  moyen  la  puissance  de  vous  faire  h 
tres-huvihle  service  que  nous  vous  devons.  QuHl 
plaise  donq  a  vostre  Maiest^,  Sire,  a  lieu  des 
feus  et  glaives  dont  on  a  use  par cidev ant, /aire 
decider  nostre  confession  de  Foy  par  la  parole 
de  Uieu:  donnant  permission  et  sevrete  pour 
ce  faire.  Et  nous  esjierons  que  vous-mesmes 
serez  iuge  de  nostre  innocence,  connoissant  qull 
11  jl  a  en  nous  ny  Mr^sie,  ny  rebellion  aucune  : 
viais  que  nous  tendons  seulement  a  ce  but,  de 
pouvoir  vlvre  en  saine  conscience,  servans  it 
Dieu  selon  ses  commaudeniens,  et  honorans 
vostre  Maiest€  en  toute  obe'issance  et  servi- 
tude. 

Et  par  ce  que  nous  avons  n€cessairement  be- 
soin  d'est)-e,  par  la  pr(^dicatio?i  de  la  parole  de 
Dieu,  retenus  en  nostre  devoir  et  office  taut  en- 
vers  luy :  quenvers  vous :  nous  vous  supplions 
tres-humblement,  Sire,  quil  nous  soit  permis 
d'estre  quelqufois  asseniblez  tant  pour  estre 
exhortez  par  la  parole  de  Dieu  a  sa  crainte, 
que  ]>our  estre  conformez  par  V administration 
des  Sacremens  que  nostre  Seigneur  lesus  Christ 
a  instituez  en  sonEglise.  Et  sil  plaist  a  vostre 
Muieste  nous  donner  lieu,  auquel  un  chacun 
puisse  voir  ce  qui  se  fait  en  noz  assemble'es,  la 
seule  veue  novs  absoudra  de  Vaccusation  de  tant 
de  crimes  enonnes,  dont  nosdittes  assemblies 
ont  est€  diffamees  parcidevant.  Car  on  ny 
pourra  veoir  que  toute  modestie  et  c/iastete,  et 
on  ny  pourra  ovyr  que  louanges  de  Dieu,  ex- 
hortations a  son  service,  et  prieres  pour  la  con- 
servation de  vostre  Maiest^  et  de  vostre  Roy- 
aume.  Que  s'i7  ne  vous  plaist  nous  faire  tant 
de  grace,  au  moins  qic'il  nous  soit  permis  de 
poursvyvre  ]>articulierenient  cntre  nous  avec 
repos  Fordre  qui  y  est  estably. 

Vous  supplions  tres-humbletnent,  Sire,  de 
croyre,  que  oyant  lire  cette  supplication  qui 
vous  est  maintenant  pr^sent^e,  vous  oyez  les  cris 
et  g€missemens  dtune  infinite  de  voz  poures 
s'liefs  qui  implorent  vostre  mis^rirorde:  a  ce 
quelle  esteigne  les  feus  que  la  cruant€  de  voz 
iiiges  a  allumez  en  vostre  Royaume.  Et  ainsi 
qu'il  nous  soit  loisible,  servans  a  vostre  Maiesti 


please  your  Majesty,  then,  instead  of  the  fire 
and  sword  which  have  been  used  hitherto,  to 
have  our  Confession  of  Faith  decided  by  the 
Word  of  God  :  giving  permission  and  security 
for  this.  And  we  hope  that  you  yourself  will 
be  the  judge  of  our  innocence,  knowing  that 
there  is  in  us  no  rebellion  or  heresy  whatso- 
ever, but  that  our  only  endeavor  is  to  live  in 
peace  of  conscience,  serving  God  according  to 
his  commandments,  and  honoring  your  Maj- 
esty by  all  obedience  and  submission. 


And  because  we  have  great  need,  by  the 
preaching  of  the  Word  of  God,  to  be  kept  in 
our  duty  to  him,  as  well  as  to  yourself,  we 
humbly  beg,  Sire,  that  we  may  sometimes  be 
permitted  to  gather  together,  to  be  exhorted 
to  the  fear  of  God  by  his  Word,  as  well  as  to 
be  confirmed  by  the  administration  of  the 
Sacraments  which  the  Lord  Jesus  Christ  in- 
stituted in  his  Church.  And  if  it  should 
please  your  Majesty  to  give  us  a  place  where 
any  one  may  see  wli.at  passes  in  our  assem- 
blies, we  shall  thereby  be  absolved  from  the 
charge  of  the  enormous  crimes  ^^•ith  which 
these  same  assemblies  have  been  defamed. 
For  nothing  will  be  seen  but  what  is  decent 
and  well-ordered,  and  nothing  will  be  heard 
but  the  praise  of  God,  exhortations  to  his 
service,  and  prayers  for  the  preservation  of 
your  Majesty  and  of  your  kingdom.  And 
if  it  do  not  please  you  to  grant  us  this  fa- 
vor, at  least  let  it  be  permitted  us  to  follow 
the  established  order  in  private  among  our- 
selves. 

We  beseech  you  most  humbly,  Sire,  to  be- 
lieve that  in  listening  to  this  supplication 
which  is  now  presented  to  you,  you  listen  to 
the  cries  and  groans  of  an  infinite  number  of 
your  poor  subjects,  who  implore  of  your  mercy 
that  you  extinguish  the  fires  which  the  cruel- 
ty of  your  judges  has  lighted  in  your  king- 
dom.   And  that  we  may  thus  be  permitted,  in 


THE  FRENCH  CONFESSION  OF  FAITH.     A.D.  1559. 


359 


de  servtr  a  celuy  qui  voiis  a  ^lev€  en  vostre  dig- 
nity et  grandeur. 

Et  s'il  ne  vous  jdaist,  Sire,  douyr  nostre 
voix,  qu'il  vous  plaise  d'ouyr  celle  du  Fils  de 
Dieu,  lequel  vous  ayant  donn^  puissance  sur 
noz  Mens,  sur  noz  corps  et  sur  nostre  propre 
vie :  vous  demande  que  la  puissance  et  domi- 
nation sur  noz  nines  et  consciences  (lesqueUes 
il  scst  acquises  au  pris  de  son  sang)  luy  soyent 
re'servces. 

Nous  le  suppUons,  Sire,  quil  vous  conduise 
tousiours par  son  Esprit,  accroissant  avec  vostre 
aagc,  vostre  grandeur  et  imissance,  vous  don- 
nant  victoire  contre  tous  voz  ennemis,  estahlis- 
sant  jiour  iamais  en  toute  equite  et  iustice  le 
throsne  de  vostre  Maiest^:  devant  laquelle 
aussi  il  luy  plaise  nous  faire  trouver  grace, 
pour  resentir  quelque  fruit  de  nostre  pr^sente 
supplication,  a  Jin  qiCayons  change  noz  peines 
et  afflictions  a  quelque  repos  et  liberty,  nous 
changeons  aussi  noz  pleurs  et  larmes  a  une  per- 
pe'tuelle  action  de  graces  a  Dieu,  et  a  vostre 
3Iaieste',  pour  avoir  fait  chose  a  luy  tres- 
agreable,  tres-digne  de  vostre  bonte  et  ius- 
tice, et  tres-necessaire  pour  la  conservation 
de  voz  plus  humbles  et  plus  obeissans  suiets 
et  serviteurs. 

Confession  de  Foi, 

faite  dhm  commun  accord  par 
les  Francois,  qui  desirent  vivre 
selon  la  j^ureU  de  Vevangile  de 
notre  Seigneur  Jesus-Christ. 
A.D.  1559. 

Akt.  I.  Nous  croyons  et  confes- 
sons  quHl  y  a  un  seul  Dieu,  qui 
est  une  seide  et  simple  essence,^ 
spirituelle^  Hernelle^  invisible,* 
immuahle^  infinie^  inconvprehen- 


serving  your  Majesty,  to  serve  him  who  has 
raised  you  to  your  power  and  dignity. 

And  if  it  should  not  please  you,  Sire,  to 
listen  to  our  voice,  may  it  please  you  to  listen 
to  that  of  the  Son  of  God,  who,  having  given 
you  power  over  our  property,  our  bodies,  and 
even  our  lives,  demands  tliat  the  control  and 
dominion  of  our  souls  and  consciences,  which 
he  purchased  with  his  own  blood,  be  reserved 
to  him. 

We  beseech  him.  Sire,  that  he  may  lead  you 
always  by  his  Spirit,  increasing  with  your  age, 
your  greatness  and  power,  giving  you  victoi-y 
over  all  your  enemies,  and  establishing  for- 
ever, in  all  equity  and  justice,  the  throne  of 
your  Majesty:  before  whom,  may  it  please 
him  that  we  find  grace,  and  some  fruit  of  this 
our  present  supplication,  so  that  having  ex- 
changed our  pains  and  afflictions  for  some 
peace  and  liberty,  we  may  also  change  our 
tears  and  lamentations  into  a  perpetual 
thanksgiving  to  God,  and  to  your  Majesty  for 
having  done  that  which  is  most  agreeable  to 
him,  most  worthy  of  your  goodness  and  mer- 
cy, and  most  necessary  for  the  preservation 
of  your  most  humble  and  obedient  subjects 
and  servants. 

Confession  of  Faith, 

made  in  one  accord  by  the  French 
people,  who  desire  to  live  ac- 
cording to  the  purity  of  the  Gos- 
p)el  of  our .  Lo7'd  Jesus  Christ, 
A.D.  1559. 

Aet.  I.  We  believe  and  confess 
that  there  is  but  one  God,  who  is 
one  Sole  and  simple  essence,  spirit- 
ual, eternal,  invisible,  immutable, 
infinite,   incomprehensible,   ineifa- 


»  Deut.  iv.  35,  39 ;  1  Cor.  viii.  4,  6. 
^  Gen.  i.  3  ;  Jean  iv.  24  ;  2  Cor.  iii.  17. 
=  Exode  iii.  15,  16, 18. 

Vol.  TIL— a  a 


*  Rom.  i.  20  ;  1  Tim.  i.  47. 

^  Mai.  iii.  G. 

«  Rom.  xi.  33 ;  Actes  vii.  48. 


360 


SYMBOLA  EVANGELICA. 


sible^^  ineffcible,  qui  jpeut  toutes 
choses,  qui  est  toute  sage^  toute 
bonne,^  toute  juste ^  et  toute  inis'e- 
ricordieuse.^ 

II.  Ce  Dieu  se  manifeste  tel 
(iKX  hommes,^  lyremilrement  par 
ses  ceuvrcs,  tant  ])ar  la  creation 
que  par  la  conservation  et  con- 
duite  d'icelles.  Secondement  et 
plus  clairement,  par  sa  Parole^ 
laquelle  au  coininenceDient  reve- 
Ue  par  oracles^  a  He,  puis  apres 
redigee  par  ecrit^  aux  livres 
que  nous  appelons  VEcriture 
sainte}^ 

III.  Toute  cette  Ecriture  sainte 
est  coinjjrise  aux  livres  canoniques 
du  Vieux  et  du  Nouveau  Testa- 
ment^ desquels  le  nomhre  s''ensuit : 
les  cinq  livres  de  Mo'ise,  savoir : 
Genese,   Exode,  Levitique,  Nom- 

BRES,  DEUTERONOitE.       Item,  JoSUE, 

JuGES,  KuTii,  le  premier  et  le  se- 
cond livres  de  Samuel,  le  premier 
et  le  second  livres  des  Rois,  le  p)re- 
mier  et  le  second  livi'es  des  Cimo- 
NiQUES,  autrement  dits  Paralipo- 
menon;  lej>remier  livre  a^'Esdras. 
Item,  Neiiemie,  le  livre  g^'Estiier, 
Job,  les  Psaumes  de  David,  les 
Proverbes  ou  sentences  de  Salo- 
mon •  le  livre  de  Z'EccLEsrASTE, 
dit  le  Preciieuk;  le  Cantique  de 


ble,  omnipotent;  who  is  all-wise, 
all-good,  all-just,  and  all-merci- 
ful. 

II.  As  such  this  God  reveals  him- 
self  to  men ;  firstly,  in  his  works, 
in  their  creation,  as  well  as  in  their 
preservation  and  control.  Second- 
ly, and  more  clearly,  in  his  Word, 
which  was  in  the  beginning  reveal- 
ed through  oracles,  and  which  was 
afterward  committed  to  writing  in 
tfie  books  which  we  call  the  Holy 
Scriptures. 

III.  These  Holy  Scriptures  are 
comprised  in  the  canonical  books 
of  the  Old  and  New  Testaments,  as 
follows:  the  five  books  of  Moses, 
namely :  Genesis,  Exodus,  Leviti- 
cus, Numbers,  Deuteronomy  ;  then 
Joshua,  Judges,  Ruth,  the  first  and 
second  books  of  Samuel,  the  first 
and  second  books  of  the  Kings,  the 
first  and  second  books  of  the  Chron- 
icles, otherwise  called  Paralipomc- 
non,  the  first  book  of  Ezra  ;  then 
NEiiEjnAii,  the  book  of  Esther,  Job, 
the  Psalms  of  David,  tlic  Proverbs 
or  Maxims  of  Solomon ;  the  book 
of  Ecclesiastes,  called  the  Preach- 
er, the  Song  of  Solomon  ;  then  the 
book  of  Isaiah,  Jeremiah,  Lamen- 


»  Jer.  X.  7,  10;  Luc.  i.  37. 
="  Rom.  xvi.  27. 
3  Matt.  xjx.  17. 


*  Jer.  xii.  1. 

*  Exode  xxxiv.  G,  7. 
«  Rom.  i.  20. 

'  He'b.  i.  4.. 


*  Gen.  XV.  1. 
'  Exode  xxiv.  3,  4, 
"  Rom,  i.  2. 


THE  FRENCH  CONFESSION  OF  FAITH.     A.D.  ISr.O. 


3C1 


Salomon.  Item,  U  livre  ^'EsaI'e, 
Jeremie,  Lamentations  de  Jere- 
mie,  EzECHiEL,  Daniel,  Osee,  Joel, 
Amos,  Abdias,  Jonas,  Michee,  Na- 
HUM,  Abakck,  Sopiionte,  Aggee, 
Zaciiakie,  Malachie.  Item,  le  scdnt 
Evangile  selon  saint  IVIatthieu, 
selon  sairit  Marc,  selon  saint  Luc, 
et  selon  saint  Jean.  Item,  le  second 
livt'e  de  saint  Luc,  autrement  dit 
Ics  AcTES  des  Apotres.  Item,  les 
Ejntres  de  saint  Paul,  aux  Ro- 
MAiNS  une,  aux  Corintiiiens  deux, 
aux  Galates  une,  aux  Epiiesiens 
U7ie,  aux  Philippiens  ^me,  aux  Co- 
lossiens  itne,  aux  Tiiessaloniciens 
deux,  a  Timothee  deux,  d  Tite  une, 
a  Philemon  une.  Item,  VEpUre 
OAix  Hebreux,  VEpitre  de  saint 
Jacques,  la  j^'i'^niiere  et  la  seconde 
EjMres  de  saint  Pierre,  la  pre- 
miere, la  deuxihne,  et  Ice  troisihne 
Ejntres  de  saint  Jean,  VEjntre  de 
saint  Jude.  Item,  ^'Apocalypse 
ou  Revelation  de  saint  Jean. 

IV.  Nous  connaissons  ces  livres 
Hre  cano7iiques,  et  la  regie  tres- 
certaine  de  notre  foi^  non  tant 
par  le  comniun  accord  et  consen- 
tement  de  VEglise,  que  par  le  te- 
tnoignage  et  persuasion  interieure 
clu  Saiyit- Esprit,  qui  nous  les  fait 
discerner  d^avec  les  autres  livres 
eeclesiastiques,  sur  lesquels,  encore 


tations  of  Jeremiah,  Ezekiel,  Dan- 
iel, HosEA,  Joel,  Amos,  Obadiah, 
Jonah,  Micait,  Naiium,  IIabakkuk, 
Zephaniah,  IIaggai,  Zechariah, 
Malachi;  then  the  Holy  Gospel 
according  to  St.  Matthew,  accord- 
ing to  St.  Mark,  according  to  St. 
Luke,  and  according  to  St.  John  ; 
then  the  second  book  of  St.  Luke, 
otherwise  called  the  Acts  of  the 
Apostles;  then  the  Epistles  of  St 
Paul  :  one  to  the  Pomans,  two  to 
the  Corinthians,  one  to  the  Gala- 
tians,  one  to  the  Ephesians,  one  to 
the  PiiiLippiANS,  one  to  the  Colos- 

SIANS,  two    to    the    TlIESSALONIANS, 

two  to  Timothy,  one  to  Trrus,  one 
to  Philemon;  then  the  Epistle  to 
the  Hebrews,  the  Epistle  of  St. 
James,  the  first  and  second  Epis- 
tles of  St.  Peter,  the  first,  second, 
and  third  Epistles  of  St.  John,  the 
Epistle  of  St.  Jude  ;  and  then  the 
Apocalypse,  or  Revelation  of  St. 
John. 

IV.  We  know  these  books  to  be 
canonical,  and  the  sure  rule  of  our 
faith,  not  so  much  by  the  common 
accord  and  consent  of  the  Church, 
as  by  the  testimony  and  inward 
illumination  of  the  Holy  Spirit, 
which  enables  us  to  distinguish 
them  from  other  ecclesiastical 
books  upon  which,  however  useful. 


'  Psa.  xix.  9;  xii.  7. 


362 


SYMBOLA  EVANGELICA. 


quHls  soient  utiles,  on  ne  2y^ut 
fonder  a  ucun  article  de  foi. 

Y.  JV^ous  croyons  que  lit  Parole 
qui  est  contenue  en  ces  livres,  est 
])rockUe  de  Dieu^  duquel  seid  elle 
prend  son  autorite,^  et  nan  des 
homm.es.  Et  d^autant  qiCelle  est 
la  regie  de  toute  verite,^  contenant 
tout  ce  qui  est  neeessaire  x>our  le 
service  de  Dieu  et  de  notre  salut, 
il  nDest  jpas  loisihle  aux  hommes, 
ni  meme  aux  Anges,  d''y  ajouter, 
diminuer  ou  changer.^  lyoit  il 
iensuit  que  ni  Vantiquite,  ni  les 
coutumes,  ni  la  multitude,  ni  la 
sagesse  humaine,  ni  les  jugements, 
ni  les  arrets,  7ii  les  edits,  ni  les  de- 
er ets,  ni  les  conciles,  ni  les  visions, 
ni  les  miracles,  ne  doivent  etre 
opposes  a  cette  Ecriture  sainte^ 
mais,  au  contraire;  toutes  choses 
doivent  etre  examinees,  r^glees  et 
reformees  selon  elle.^  Et  suivant 
cela,  nous  avouons  les  trois  sym- 
holes,  savoir :  des  Apotres,  de 
Nicee,  et  d'' Athanase,  parce  qioHls 
sont  conformes  a  la  parole  de  Dieu. 

VI.  Cette  Ecriture  sainte-  nous 
enseigne  qiCen  cette  seule  et  sim- 
ple essence  divine,  que  nous  avons 
confessee,  il  y  a  trois  p)ersonnes, 
le  Pere,  le  Fits,  et  le  Saint-Esprit.' 


we  can  not  found  any  articles  of 
faith. 

V.  We  believe  that  the  "Word 
contained  in  these  books  has  pro- 
ceeded from  God,  and  receives  its 
authority  from  him  alone,  and  not 
from  men.  And  inasmuch  as  it  is 
the  rule  of  all  truth,  containing  all 
that  is  necessary  for  the  service  of 
God  and  for  our  salvation,  it  is  not 
lawful  for  men,  nor  even  for  angels, 
to  add  to  it,  to  take  away  from  it, 
or  to  change  it.  Whence  it  follows 
that  no  authority,  whether  of  an- 
tiquity, or  custom,  or  numbers,  or 
human  wisdom,  or  judgments,  or 
proclamations,  or  edicts,  or  decrees, 
or  councils,  or  visions,  or  miracles, 
should  be  opposed  to  these  Holy 
Scriptures,  but,  on  the  contrary,  all 
things  should  be  examined,  regu- 
lated, and  reformed  according  to 
them.  And  therefore  we  confess 
the  tliree  creeds,  to  w'li :  the  Apos- 
tles', the  Nicene,  and  the  Athana- 
sian,  because  they  are  in  accordance 
with  the  Word  of  God. 

VI.  These  Holy  Scriptures  teach 
us  that  in  this  one  sole  and  sim- 
ple divine  essence,  whom  we  have 
confessed,  there  are  three  persons : 
the  Father,  the  Son,  and  the  Holy 


'  2  Tim.  iii.  15,  IG;  2  Pierre  i.  21. 
2  Jean  iii. . SI,  34;  1  Tim.  i.  15. 
^  Jean  xv.  11;  Actes  xx.  27. 
*  Deut.  xii.  .32  ;  iv.  1 ;  Gal.  i.  8 ;  Apoc.  xxii. 
18,19. 


Matt.  XV.  9;  Actes  v.  28, 29. 

1  Cor.  xi.  1 ,  2,  23. 

Deut.  iv.  12;  Matt,  xxviii.  19;  2  Cor. 

xiii.  14;  1  Jean  v.  7  [?] ;  Jean  i.  1, 

17,  32. 


THE  FRENCH  CONFESSION  OF  FAITH.     A.D.  1559. 


363 


Le  Pere,  premiere  cause,  jprincipe 
et  origine  de  toutes  cJioses.  Le 
Fils,  sa  parole  et  sapience  eter- 
nelle.  Le  Saint-Esprit,  sa  vertu, 
2?uissance  et  ejjicace.  LeFils  eter- 
nellcment  engendre  du  Pere.  Lje 
Saint- Enprit  proctdant  eter'nelle- 
ment  de  tons  deux,  les  trois  per- 
sonnes  non  confuses,  inais  dis- 
tinctes,  et  toutefois  non  divisees, 
mais  d'une  rneme  essence,  eternite, 
jyuissanee  et  egalite.  Et  en  cela 
avouons  ce  qui  a  He  detej'mine 
^ar  les  conciles  anciens,  et  de- 
testons  toutes  sectes  et  heresies  qui 
out  He  rejetees  par  les  saints  doc- 
teurs,  comme  saint  Hilaire,  saint 
Athanase,  soAnt  Ambroise,  et  saint 
Cyrille. 

VII.  I^ous  croyons  que  Dieu  en 
trois  personnes  cooperantes,par  sa 
vertu,  sagesse  et  bonte  incompre-, 
hensible,  a  cree  toutes  choses,  non- 
seidement  le  del,  la  terre  et  tout  ce 
qui  y  est  contenu ;  mais  aussi  les 
esprits  inmsibles^  desquels  les  uns 
sont  decJms  et  trebuches  en  perdi- 
tion^ les  autres  ont  persiste  en 
oheissance?  Que  les  premiers 
s''Hant  corrompus  en  malice,  sont 
enneniis  de  tout  bien,  par  conse- 
quent de  toute  VEglise.^  Les  se- 
conds ay  ant  He  preserves  par  la 
grace  de  Dieu,  sont  ministres pour 


Spirit.  The  Father,  first  cause,  prin- 
ciple, and  origin  of  all  things.  The 
Son,  his  Word  and  eternal  wisdom. 
The  Holy  Spirit,  his  virtue,  power, 
and  efBcacy.  The  Son  begotten 
from  eternity  by  the  Father.  The 
Holy  Spirit  proceeding  eternally 
from  them  botli ;  the  three  persons 
not  confused,  but  distinct,  and  yet 
not  separate,  but  of  the  same  es- 
sence, equal  in  eternity  and  power. 
And  in  this  we  confess  that  which 
hath  been  established  by  the  an- 
cient councils,  and  we  detest  all 
sects  and  heresies  which  were  re- 
jected by  the  holy  doctors,  such  as 
St.  Hilary,  St.  Athanasius,  St.  Am- 
brose, and  St.  Cyril. 

YII.  AVe  believe  that  God,  in 
three  co-working  persons,  by  his 
power,  wisdom,  and  incomprehensi- 
ble goodness,  created  all  things,  not 
only  the  heavens  and  the  earth  and 
all  that  in  them  is,  but  also  invisi- 
ble spirits,  some  of  whom  have  fall- 
en away  and  gone  into  perdition, 
while  others  have  continued  in 
obedience.  That  the  first,  being 
corrupted  by  evil,  are  enemies  of 
all  good,  consequently  of  the  whole 
Church.  The  second,  having  been 
preserved  by  the  grace  of  God,  are 
ministers   to  glorify  God's  name, 


'  Gen.  i.  1 ;  Jean  i.  3 ;  Jude  vi. ;  Col.  i.  16 ;  He'b.  i.  2. 
^  2  Pierre  ii.  4. 


3  Psa.  ciii.  20,  21. 
*  Jean  viii.  44. 


364 


SYMBOLA  EVANGELIC  A, 


glorifier  le  noni  de  Dieu^  et  sei'vir 
au  sahit  de  ses  elus? 

VIII.  Nous  croyonsque  non-seule- 
ment  il  a  cret  toutes  choses,  mais 
qu^il  les  gouverne  et  conduit^  dis- 
jposant^  ordonnant  selon  sa  volonte, 
de  tout  ce  qui  advient  au  mondej"^ 
non  2XIS  qiCil  soit  auteur  du  mal, 
ou  que  la  coidpe  lui  en  puisse  etre 
im/putee,*  vu  que  sa  volorde  est  la  re- 
gie souveraine  et  infailUhle  de  toute 
droiture  et  eqiiitt  '^  mais  il  a  des 
raoyens  admirahles  de  se  servir  telle- 
ment  dcs  diahles  et  des  mecho/nts, 
qiCil  salt  Gonvertir  en  Men  le  mal 
qxi'ilsfont,  et  duquel  ils  sont  coujpa- 
hles.^  Et  ainsi  en  confessant  que 
rien  ne  se  fait  sans  la  providence 
de  Dieu,  nous  adorons  en  humilite 
les  secrets  qui  nous  sont  caches^  sans 
nous  enqutrir  jpar  -  dessus  notre 
Quesure^  mais  jplutot  ajJiMquons  a 
notre  usage  ce  qui  nous  est  montre 
en  V Ecrituve  sainte  j)our  etre  en 
repos  et  stwete^'  d\iutant  queDieu, 
qui  a  toutes  cJioses  sujettes  a  soi^ 
veille  sur  nous  d^un  soin  j[)aterne\ 
tellement  qxCil  ne  tomhera  ])oint  tin 
chei^eu  de  notre  tete  sans  sa  volontL^ 
Et  cependant  il  tient  les  diahles  et 
tons  nos  enneniis  brides,  en  sorte 
quHls  ne  nous  peuvent  faire  au- 
cune  nuisance  sans  son  conge? 


and  to  promote  the  salvation  of  his 
elect. 

VIII.  "We  believe  that  he  not  only 
created  all  things,  but  that  he  gov- 
erns and  directs  them,  disposing  and 
ordaining  by  his  sovereign  will  all 
that  liappens  in  the  world  ;  not  that 
he  is  the  anthor  of  evil,  or  that  the 
guilt  of  it  can  be  imputed  to  him, 
as  his  will  is  the  sovereign  and  in- 
fallible rule  of  all  right  and  justice ; 
but  he  hath  wonderful  means  of  so 
making  use  of  devils  and  sinners 
that  he  can  tarn  to  good  the  evil 
which  they  do,  and  of  wliich  they 
are  guilty.  And  thus,  confessing 
that  the  providence  of  God  orders 
all  things,  we  humbly  bow  before 
the  secrets  which  are  hidden  to  us, 
without  questioning  what  is  above 
our  understanding;  but  rather  mak- 
ing use  of  what  is  revealed  to  us  in 
Holy  Scripture  for  our  peace  and 
safety,  inasmuch  as  God,  who  has 
all  things  in  subjection  to  him, 
watches  over  ns  with  a  Father's 
care,  so  that  not  a  hair  of  our 
heads  shall  fall  without  his  will. 
And  yet  he  restrains  the  devils 
and  all  our  enemies,  so  that  they 
can  not  harm  us  without  his 
leave. 


'  Heb.  i.7,14. 

'  Psa.  civ. 

'  Prov.  xvi.  4  ;  Matt.  x.  29  ;  Rom.  ix.  1 1  ; 

Actes  xvii.  24,  26,  28. 
*  1  Jean  ii.  IG ;  Osee  xiii.  9 ;  1  Jean  iii.  8. 


'  Psa.  V.  5  ;  cxix. ;  Job  i.  22. 
«  Actes  ii.  23,  24,  27. 
'Item.  ix.  19,20;  xi.  33. 
8  Matt.  X.  30 ;  Luc  xxi.  18. 
'  Jobi.  12;  Gen.  iii.  15. 


THE  FRENCH  CONFESSION  OF  FAITH.     A.D.  1559. 


365 


IX.  Ifous  croyons  que  Vhomme 
ayant  ete  crtc ])ur  et  entier^et  con- 
forme  a  Vimage  de  Dieu,  est,])ar 
sa  x>vojpre  faute^  dechu  de  la  grace 
qio'il  avait  recue^  et  ainsi  s'est  cdi- 
ene  de  Dieu,  qui  est  lafontaine  de 
justice  et  de  tons  Mens,  en  sorte 
que  sa  nature  est  du  tout  corrom- 
pue,  Et  etant  aveugU  en  son  es- 
prit, et  deprave,  en  son  cositr,  a 
perdu,  toute  integrite  sans  avoir 
rien  de  reste?  Et  hien  qu'il  ait 
encore  quelque  discretion  du  Men 
et  du  mal^  nonohstant  nous  disons, 
que  ce  qv^il  a  de  clarte,  se  convertit 
en  temhres  quandil  est  question  de 
chercher  Dieu,  tellement  quHl  n^en 
pent  nallement  approclier par  son 
intelligence  et  raison.^  Et  Men  qu'il 
ait  une  volonte  par  laquelle  il  est 
incite  itfaire  ceci  ou  cela,  toutefois 
elle  est  du,  tout  captive  sousptcM,  en 
sorte  qii^il  n^a  nulle  liherte  a  Men, 
que  celle  que  Dieu  ltd  donner' 

X.  Ifous  croyons  qiie  toute  la 
ligme  d^Adam  est  infectee  de  telle 
contagion,  qui  est  lepeche  originel, 
ct  un  vice  Mreditaire,  et  non  pas 
seuletnent  une  imitation,  comme  les 
Pelagiens  ont  voulu  dire,  lesquels 
noics  detestons  en  leurs  erreurs.  Et 
n^ estimons pas  qiCil  soit  besoin  de 
s'enqutrir  comme  le  ptcM  vient 
d'^un  homme  ci  V autre,  vu  que  (^est 


IX.  We  believe  that  man  was 
created  pure  and  perfect  in  the  im- 
age of  God,  and  that  by  his  own 
guilt  he  fell  from  the  grace  which 
he  received,  and  is  thus  alienated 
from  God,  the  fountain  of  justice 
and  of  all  good,  so  that  his  nature 
is  totally  corrupt.  And  being  blind- 
ed in  mind,  and  depraved  in  heart, 
he  has  lost  all  integrit}',  and  there 
is  no  good  in  him.  And  although 
he  can  still  discern  good  and  evil, 
we  say,  notwitlistanding,  that  the 
light  he  has  becomes  darkness  Avhen 
he  seeks  for  God,  so  that  he  can  in 
nowise  approach  him  by  his  intel- 
ligence and  reason.  And  although 
he  has  a  will  that  incites  him  to  do 
this  or  that,  yet  it  is  altogether  cap- 
tive to  sin,  so  that  he  has  no  other 
liberty  to  do  right  than  that  which 
God  gives  him. 


X.  We  believe  that  all  the  pos- 
terity of  Adam  is  in  bondage  to 
original  sin,  which  is  an  hereditary 
evil,  and  not  an  imitation  merely, 
as  was  declared  by  the  Pelagians, 
whom  we  detest  in  their  errors. 
And  we  consider  that  it  is  not 
necessary  to  inquire  how  sin  was 
conveyed  from  one  man  to  anoth- 
er, for  wliat  God  had  given  Adam 


1  Gen.  i.  26  ;  Eccle's.  vii.  1 0 ;   Rom.  v.  12  ; 

Ephes.  ii.  2,  3. 
^  Gen.  vi.  5  ;  viii.  21. 


=  Rom.  i.  21;  ii.  18-20. 

"  1  Cor.  ii.14. 

'  Jean  i.  4.  5,  7 ;  viii.  36  ;  Rom.  viii.  6,  7. 


366 


SYMBOLA  EVANGELICA. 


assez^  que  ce  que  Dieu  lid  avait 
doiine,  tibttait  jpas  jpour  lui  seiil, 
mats  pour  toiite  sa  lignee;  et  ai7i- 
si,  qu'en  la  jpersonne  cVicelui  nous 
avons  He  denues  de  tous  Mens,  et 
sommes  trebuches  en  toute pauvrete, 
et  malediction} 

XI.  iVbw5  croyons  aussi  que  ce 
vice  est  V7'aiment peche,  qui  suffit  a 
condamner  tout  le  genre  humain, 
jusqiC aux petits  enfants  des  le  ven- 
tre de  la  7ne)'e,  et  que  pour  tel  il  est 
repute  devant  Dieu  ^"^  mtme  qio'a- 
pres  le hapthne^dest  toujourspeche 
qxiant  a  la  coulpe,  Men  que  la  con- 
damnation  en  soit  abolie  aux  en- 
fants de  Dieu,  ne  la  leur  imputant 
point  par  sa  honte  gratidte?  Outre 
cela,  que  c'est  une  perversite  pro- 
duisant  toujours  des  fruits  de  ma- 
lice et  de  rthellion,^  tels  que  les phis 
saints,  encore  qii'ils  y  resistent,  ne 
laissent p)oint  d^Hre  entaches  dHn- 
firmitts  et  de  f antes p)endant  qzi^ils 
hahitent  en  ce  monde.^ 

XII.  Nous  crayons  que  de  cette 
corruption  et  condamnation  gene- 
rale,  en  laquelle  tous  les  hommes 
sont  plongts,  Dieu  retire  ceux  les- 
quels  en  son  conseil  eternel  et  im- 
muahle  il  a  elus  par  sa  seule  honte 
et  nnisericorde  en  notre  Seigneur 
Jesus-Christ,  sans  consideration  de 


was  not  for  him  alone,  but  for 
all  his  posterity;  and  thus  in  his 
person  we  have  been  deprived  of 
all  good  things,  and  have  fallen 
with  him  into  a  state  of  sin  and 
misery. 

XI.  AYe  believe,  also,  that  this 
evil  is  truly  sin,  sufficient  for  the 
condemnation  of  the  whole  human 
race,  even  of  little  children  in  the  i 
mother's  womb,  and  that  God  con- 
siders it  as  such;  even  after  bap- 
tism it  is  still  of  the  nature  of  sin, 
but  the  condemnation  of  it  is 
abolished  for  the  children  of 
God,  out  of  his  mere  free  grace 
and  love.  And  further,  that  it  is  a 
perversity  always  producing  fruits 
of  malice  and  of  rebellion,  so 
that  the  most  holy  men,  although 
they  resist  it,  are  still  stained 
with  many  weaknesses  and  im- 
perfections while  they  are  in  this 
life. 

XII.  We  believe  that  from  this 
corruption  and  general  condemna- 
tion in  which  all  men  are  plunged, 
God,  according  to  his  eternal  and 
immutable  counsel,  calleth  those 
whom  he  hath  chosen  by  his  good- 
ness and  mercy  alone  in  our  Lord 
Jesus  Christ,  without  consideration 


'  Gen.  viii.  21 ;    Rom.  v.  12  ;   Job 

xiv.  4. 
»Psa.  li.7;  Rom.  iii.  9-13  ;  v.  12. 


^  Rom.  vii. 

*  Rom.  vii.  r>. 

*  Rom.  vii.  18, 19  ;  2  Cor.  xii.  7. 


THE  FRENCH  CONFESSION  OF  FAITH.     A.D.  1559. 


367 


leurs  cEuvres^  laissant  les  autres  en 
cette  meme  corruption  et  condam- 
nation, jjour  demontrer  en  eux  sa 
jiistice^comine  aux premiers  ilfait 
luire  les  richesses  de  sa  miseri- 
corde?  Car  les  ims  ne  sont  point 
meilleurs  que  les  autres,  jusqu'd,  ce 
que  Dieu  les  discerne,  selon  so7i  con- 
seil  ivvinuable  qxCil  a  determine  en 
Jesus-Christ  devant  la  creation  da 
monde;  et  nul  aussi  ne  sejMXLrrait 
introduire  a  un  tel  Men  de  sa  pro- 
pre  vertu,  vu  que  de  notre  nature 
nous  ne pouvons  avoir  un  seal  hon 
mouvement,ni  affection,  nipensee, 
jusqvjd  ce  que  Dieu  nous  aitpre- 
venus  et  nous  y  ait  disposes.^ 

XIII.  Ifous  croyons  qiCen  icelui 
Jesus -Christ  tout  ce  qui  etait  re- 
quis  a  notre  salut  nous  a  He  offert 
et  communique.  Leqiiel  nous  etant 
donne  cL  salut,  nous  cl  ete  quant  et 
quant  fait  sapience,  sanctification 
et  redemption :  en  sorte  qiCen  de- 
clinant  de  lui,  on  renonce  ci  la  mi- 
sericorde  duPere,  ou  il  nous  convi- 
ent  avoir  refuge  unique.^ 

XIY.  Nous  croyons  que  Jesus- 
Christ  etant  la  sagesse  de  Dieu,  et 
son  Fils  eternel,  a  revetu  notre  chair, 
afin  d''Ure  Dieu  et  honnne  en  une 
per  Sonne, ^  meme  homme  semhlable 
a  nous,  passible  en  corps  et  en  dme. 


of  their  works,  to  display  in  tliein 
the  riclies  of  his  mercy ;  leaving 
the  rest  in  this  same  corruption 
and  condemnation  to  show  in 
them  his  justice.  For  the  ones  arc 
no  better  than  the  others,  until 
God  discerns  them  according  to 
his  immutable  j)iirpose  which  he 
has  determined  in  Jesus  Christ  be- 
fore the  creation  of  the  world. 
Neither  can  any  man  gain  such  a 
reward  by  his  own  virtue,  as  by 
nature  we  can  not  have  a  single 
good  feeling,  affection,  or  thought, 
except  God  has  first  put  it  into 
our  hearts. 

XIII.  We  believe  that  all  that  is 
necessary  for  our  salvation  was  of- 
fered and  communicated  to  us  in 
Jesus  Christ.  lie  is  given  to  us 
for  our  salvation,  and  '  is  made  unto 
us  wisdom,  and  righteousness,  and 
sanctification,  and  redemption  :'  so 
that  if  we  refuse  him,  we  renounce 
the  mercy  of  the  Father,  in  which 
alone  we  can  find  a  refuge. 

XIV.  We  believe  that  Jesus 
Christ,  being  the  wisdom  of  God 
and  his  eternal  Son,  has  put  on  our 
flesh,  so  as  to  be  God  and  man  in 
one  person ;  man,  like  unto  us, 
capable  of  suffering  in  body  and 


'  Rom.  iii.  2  ;   ix.  23  ;    2  Tim.  ii.  20  ; 

Tite  iii.  6,  7  ;  Ephes.  i.  4  ;   2  Tim. 

i.  9. 
*  Exode  ix.  16  ;  Rom.  ix.  22. 


'■  Jer.  X.  23  ;  Ephes.  i.  4,  5. 
1  Cor.  i.  30 ;  Ephes.  i.  G,  7 ;  Col.  i.  13, 

14;  Tite  ii.  14. 
Jean  i.  14  ;  Philip,  ii.  6. 


368 


SYMBOLA  EVANGELICA. 


sinon  en  tant  qiCil  a  etepurde  toute 
macule}  Et  quant  a  son  humanite^ 
qiCil  a  tit  vraie  semence  d^ Abra- 
ham et  de  David^  hien  qxCil  ait  ttt 
conc\i])ar  la  vertu  secrete  du  Saint- 
Esjyrit?  En  quoi  nous  dttestons 
toutes  les  htresies  qui  ont  ancienne- 
meatftrouhli  lesEglises,'  etnotam- 
meiit  aussi  les  imaginations  dia- 
boliques  de  Servet,  lequel  attrihue 
au  Seigneur  Jesus  une  divinittfan- 
tastique^  d^autant  qiCil  le  dit  etre 
idee  et  loatron  de  toutes  choses^  et  le 
nomme  Fils  personnel  oufiguratif 
de  Dieu  ;  et  finalement  lui  forge 
un  cotps  de  trois  tUments  incrtts, 
ainsi  mele  et  detruit  toutes  les  deux 
natures. 

XV.  Nous  croyons  qxt^en  une 
meme  perso7ine,  savoir,  Jtsus- 
Christ,  les  deux  natures  sont  vrai- 
me7it  et  insqutraUement  conjointes 
et  unies^demeurant  neanmoins  cha- 
cune  nature  en  sa  projyriett  dis- 
tincte  ;*  tellement  que  conime  en 
cette  conjonction  la  nature  divine 
retenant  sa  jprojpriHe,  est  demeurte 
incrtte,  infinie  et  remplissant  toutes 
choses ;  aussi  la  nature  hiunaine 
est  demeurte  finie,  ayant  sa  forme, 
mesure  et  j^rojpriett  ^^  etmtmedien 
que  Jtsus-Christ  en  ressuscitant  ait 
donnt  Vinimortalitt  a  son  corj?s, 


soul,  yet  free  from  all  stain  of 
sin.  And  as  to  his  linnianity,  lie 
was  the  true  seed  of  Abraham 
and  of  David,  although  he  was 
conceived  by  the  secret  power 
of  the  Holy  Spirit.  In  this  we 
detest  all  the  heresies  that  have 
of  old  troubled  the  Church,  and 
especially  the  diabolical  conceits 
of  Servetus,  which  attribute  a  fan- 
tastical divinity  to  the  Lord  Je- 
sus, calling  him  the  idea  and  pat- 
tern of  all  things,  and  the  per- 
sonal or  figurative  Son  of  God, 
and,  finally,  attribute  to  him  a 
body  of  three  uncreated  elements, 
thus  confusing  and  destroying  the 
two  natui-es. 

XV.  We  believe  that  in  one 
person,  that  is,  Jesus  Christ,  tlie 
two  natures  are  actually  and  in- 
separably joined  and  united,  and 
yet  each  remains  in  its  proper 
character:  so  that  in  this  union 
the  divine  nature,  retaining  its 
attributes,  remained  uncreated,  in- 
finite, and  all -pervading ;  and 
the  human  nature  remained  finite, 
having  its  form,  measure,  and 
attributes ;  and  although  Jesus 
Christ,  in  rising  from  the  dead, 
bestowed  immortality  upon  his 
body,  yet  he   did   not  take   from 


'  Heb.  ii.  17;  2Cor.  v.  21. 

'  Actes  xiii.  23;  Rom.  i.  3;  viii.3;  ix.  H; 

Philip,  ii.  7;  Heb.  ii.  U,  16  ;  v. 
»  Matt.  i.  18;  Luc  i.  35. 


*  Matt.  i. ;  Luc  i. ;  Jean  i.  1 4  ;   1  Tim. 

ii.  5 ;  iii.  IG ;  He'b.  v.  8. 

*  Luc  xxiv.  38,  39  ;   Eom.  i.  4  ;   Philip. 

ii.  G-11. 


THE  FRENCH  CONFESSION  OF  FAITH.     A.D.  If.r.O. 


3G9 


tontefois  il  ne  ltd  ajpas  6te  la  veri- 
ie  de  sa  nature.  Et  ainsi,  nous  le 
considerons  tellement  en  sa  divini- 
ie,  que  nous  ne  le  dejpouillons jpoint 
de  son  humaiiite. 

XYI.  N'ous  crayons  queBleio  en- 
voyant  son  Fils,  a  voulu  montrer 
son  amour  et  honte  inestimahle  en- 
vers  nous,  en  le  livrant  a  la  onort, 
et  le  ressuscitant  jpour  acconvplir 
toute  justice  et  jpour  nous  acquerir 
la  vie  celeste} 

XVII.  N'ous  croyons  que^ar  le 
sacrifice  xuiique  que  le  Seigneur 
Jesus  a  qffert  en  la  croix^  nous 
sommes  reconcilies  a  Dieu  jpour 
tire  tenus  et  reputes  justes  devant 
lui,])arce  que  nous  ne  lui pouvons 
Ure  agreahles,  ni  Hre  ixirticiptants 
de  son  adojytion,  sinon  d''autant 
qiCil  nous  jpardonne  nos  fautes^et 
les  ensevelit?  Ainsi  nous ])rotes- 
tons  que  Jesus-Christ  est  notre  lave- 
ment entier  et  iKirfait,  qiCen  sa 
mort  nous  avons  entiere  satisfac- 
tion, jjour  nous  acquitter  de  nos 
forfaits  et  iiiiquitis  dont  nous 
sommes  coupaljles,  et  ne  pouvons 
Ure  delivres  que  pjar  ce  remede} 

XVIII.  JVous  croyo7is  que  toute 
notre  justice  estfondee  en  la  remis- 
sion de  nospeches,  comme  aussi  c'est 
notre  seide  felicite,  comme  dit  Da- 
vid/'   C  est  ])ourquoi  nous  rejetons 


it  the  truth  of  its  nature,  and  we 
so  consider  him  in  his  divinity 
that  we  do  not  despoil  him  of  his 
humanity. 

XVI.  We  believe  that  God,  in 
sending  his  Son,  intended  to  show 
his  love  and  inestimable  goodness 
towards  ns,  giving  him  up  to  die  to 
accomplish  all  rigliteousness,  and 
raising  him  from  the  dead  to  se- 
cure for  us  the  heavenly  life. 

XVII.  We  believe  that  by  the 
perfect  sacrifice  that  the  Lord  Je- 
sus offered  on  the  cross,  we  are 
reconciled  to  God,  and  justified 
before  him;  for  we  can  not  be 
acceptable  to  liim,  nor  become 
partakers  of  the  grace  of  adop- 
tion, except  as  he  pardons  [all] 
our  sins,  and  blots  them  out. 
Thus  we  declare  that  through 
Jesus  Christ  we  are  cleansed  and 
made  perfect;  by  his  death  we 
are  fully  justified,  and  through 
him  only  can  we  be  delivered 
from  our  iniquities  and  trans- 
gressions. 

XVIII.  We  believe  that  all 
our  justification  rests  upon  the 
remission  of  our  sins,  in  whicli 
also  is  our  only  blessedness,  as 
saith  the  Psalmist  (Psa.  xxxii.  2). 


'  Jean  iii.  16;  xv.  13. 

»  2  Cor.  V.  19  ;  Heb.  v.  7-9. 

'  1  Pierre  ii.  24,  25. 


*  He'b.  ix.  14;  Ephes.  v.  2G;  1  Pierre  i.  18,10. 

*  Psa.  xxxii.  2  ;  Jeim  xvii.  23  ;  Rom.  iv.  7,  8 ; 

viii.1-3;  2  Cor.  V.  19,  20. 


370 


SYMBOLA  EVANGELICA. 


tons  mitres  moyens  de  nouspouvoir 
justifie?'  devant  Dieu  /^  et  sanspre- 
sumer  de  nulles  vertus^  ni  mhites, 
no2(S  nous  tenons  simj^lement  a  Vo- 
heissance  de  Jtsus- Christ,  laquelle 
nous  est  allouee,  tant pour  couvrir 
toutes  nos  f antes,  que  pour  nous 
faire  trouver  grace  et  faveur  de- 
vant Dieu.  Et  defait,  nous  croy- 
ons  qui' en  declinant  de  ce  fonde- 
ment,  tant p)eu  que  ce  soit,  nous  ne 
p)ourrions  trouver  ailleurs  aucun 
rep)Os,  mais  serions  toujours  agitts 
d^inquietude :  cVautant  que  jamais 
nous  ne  sonim.es  paisibles  avec 
Dieu,  jusqiCa  ce  que  nous  soyons 
hien  resolus  d'^Hre  aimes  en  Jesus- 
Christ,  vu  que  nous  somnies  dignes 
d^etre  hais  en  Qiousmtnies. 

XIX.  JVous  croyons  que  c'estqyar 
ce  moyen  que  nous  axons  liberie  et 
privilege  dHnvoquer  Dieu,  avec 
pleine  fiance  qui^l  se  montrera  no- 
ire Ptre?  Car  nous  niiaiirions  au- 
cun acces  au  Pere,  si  nous  iiHttions 
adresstspar  ce  mkliateur.  Etpour 
etre  exauces  en  son  noni,  il  convieiit 
tenir  notre  vie  du  lui,  comnie  de 
notre  chef. 

XX.  Nous  croyons  que  nous 
somnies  fails  participants  de  cette 
justice  j)o,r  la  seide  foi,  comnie  il 
est  dit  qiCil  a  souffert  p>our  nous 
acqutrirle  salut,afin  que  quiconque 


"VVe  therefore  reject  all  other 
means  of  justification  before  God, 
and  without  claiming  any  vir- 
tue or  merit,  we  rest  simply 
in  the  obedience  of  Jesus  Christ, 
which  is  imputed  to  us  as  much 
to  blot  out  all  our  sins  as  to 
make  us  find  grace  and  favor 
in  the  sight  of  God.  And,  in 
fact,  we  believe  that  in  falliug 
away  from  this  foundation,  how- 
ever slightly,  we  could  not  find 
rest  elsewhei'e,  but  should  always 
be  troubled.  Forasmuch  as  we 
are  never  at  peace  with  God  till 
we  resolve  to  be  loved  in  Jesus 
Christ,  for  of  ourselves  we  are 
worthy  of  hatred. 

XIX.  We  believe  that  by  this 
means  we  have  the  liberty  and  priv- 
ilege of  calling  upon  God,  in  full 
confidence  that  he  will  show  him- 
self a  Father  to  us.  For  we  should 
have  no  access  to  the  Father  except 
through  this  Mediator.  And  to  be 
heard  in  his  name,  we  must  hold 
our  life  from  him  as  from  our 
chief. 

XX.  We  believe  that  we  are 
made  partakers  of  this  justifica- 
tion by  faith  alone,  as  it  is  writ- 
ten: 'He  suffered  for  our  salva- 
tion, that  whosoever  belie veth  on 


'  1  Tim.  ii.  5  ;   1  Jean  ii.  1 ;  Kom.  v.  19  ; 
Actes  iv.  1 2. 


=  Eom.  V.  12  ;  viii.  15  ;  Gal.  iv.  4-7; 
Ephes.  ii.  13-15. 


THE  FRENCH  CONFESSION  OF  FAITH.     A.D.  1559. 


371 


croira  en  lid,  nej>erissej>oint}  Et 
que  cela  se  fait,  cfautant  que  les 
j)romesses  de  vie  qui  nous  sont  clon- 
7iees  en  luiy  sont  appropriees  a  notre 
usage,  et  e?i  sentons  Veffet  quand 
nous  les  acceptons,  ne  doutant point 
qiCetant  assures  par  la  houche  de 
Dieu,  nous  ne  serons  point  fms- 
trts?  Ainsi  la  justice  que  nous 
ohtenons  j^ar  la  foi,  depend  des 
proniesses  gratuites  par  lesquelles 
Dieu  nous  declare  et  testifie  qii)il 
nous  aime? 

XXI.  Nous  croyons  que  nous 
sommes  illumines  en  lafoipar  la 
(J nice  secrete  du  Saint- Ef<p)rit,  telle- 
ment  que  dest  un  don  gratuit  et 
p>articulier  que  Dieu  dej)art  a  ceux 
que  hon  lui  semhle,  en  sorte  que  les 
jideles  nJont  de  quoi  s''eii  glorifier, 
etant  obliges  au  double,  de  ce  quails 
ont  ete preferes  aux  autres^  Meine 
quelafoi  n^  est  pas  seidement  bail- 
lee  pour  un  coup  aux  elus pour  les 
introduire  au,  bon  cheniin,  mais 
pour  les  y  faire  continuer  aussi 
jusqit'au  bout.^  Car  comme  dest 
d  Dieu  de  faire  le  commencement, 
aussi  dest  a  lui  de  parachever.^ 

XXII.  Nous  croyons  que,  par 
cettefoi,  nous  sommes  regeneres  en 
nouveaute  de  vie,  etant  naturelle- 


liim  should  not  perish.'  And 
this  is  done  inasmuch  as  we  ap- 
propriate to  our  use  the  prom- 
ises of  life  which  are  given  to 
us  through  him,  and  feel  their  ef- 
fect when  we  accept  them,  being 
assured  that  we  are  established 
by  the  Word  of  God  and  shall 
not  be  deceived.  Thus  our  jus- 
tification through  faith  depends 
upon  the  free  promises  by  which 
God  declares  and  testifies  his  love 
to  us. 

XXI.  We  believe  that  we  are 
enlightened  in  faith  by  the  secret 
power  of  the  Holy  Spirit,  that  it 
is  a  gratuitous  and  special  gift 
which  God  grants  to  whom  he 
will,  so  that  the  elect  have  no 
cause  to  glory,  but  are  bound  to 
be  doubly  thankful  that  they  have 
been  preferred  to  others.  We 
believe  also  that  faith  is  not 
given  to  the  elect  only  to  intro- 
duce them  into  the  right  way,  but 
also  to  make  them  continue  in  it 
to  the  end.  For  as  it  is  God  who 
hath  begun  the  work,  he  will  also 
perfect  it. 

XXII.  We  believe  that  by  this 
faith  we  are  regenerated  in  new- 
ness of  life,  being  by  nature  sub- 


*  Rom.  iii. ;  Gal.  ii. ;  iii.  24  ;  Jean  iii.  15. 
=  Matt.  xvii.  20  ;  Jean  iii.  16, 17;  x.  4. 
'  Rom.  i.  17 ;  iii.  24,  25,  27,  30  ;  iv.  1-3  ; 
Gal.  ii.  20,  21. 


*  Ephe's.  ii.  8 ;  1  Tliess.  i.  5  ;  1  Cor.  ii.  1 2 ; 

2  Pierre  i.  3, 4. 

*  1  Cor.  i.  8, 9. 

«  Philip,  ii,  13;  i.  6. 


372 


SYMBOLA  EVANGELICA. 


ment  asservis  a  2)tche}  Or,  nous 
recevons  ^yar  foi  la  grace  de  vivre 
saintonent.  ct  en  la  crainte  deDieu, 
en  recevant  la  promesse  qui  nous 
est  donnee  jpar  VEvangilc,  savoir, 
que  Dieu  nous  donnera  son  Saint- 
Esj>rit.  Ainsi  lafoi  non-sexdement 
ne  refroidit 2)as  V affection  de  hien 
et  saintement  vivre,mais  Vengendre 
et  excite  en  nous,produisant  neces- 
sairement  les  honnes  ceuvt^es.'^  Au 
reste,  hiengiie  Dieu,po  ur  accomplir 
notre  salut,  nous  7'egenere,  oious  re- 
formant  d  bioi  Jlcii'e,^  toutejbis 
nous  confesso7is  que  les  bonnes  oeu- 
vres  que  nous  faisons par  la  condu- 
ite  de  son  Esprit,  ne  viennent point 
en  compte  pour  nous  justifier,  ou 
meriter  que  Dieu  nous  tienne pour 
ses  enfants^parce  que  nous  serious 
toujours fiottants  en  doute  et  inqui- 
etude, si  nos  consciences  ne  iappuy- 
aient  sur  la  satisfaction parlaquelle 
Jesus- Christ  nous  a  acquittes} 

XXIII.  JS'ous  croyons  que  toutes 
les  figures  de  la  loi  ont  prisfin  d 
la  venue  de  Jesus -Christ.^  Mais 
hien  que  les  ceremonies  ne  soient 
plus  en  usage,  necmmoins  la  sub- 
stance et  verite  nous  en  est  demeu- 
ree  en  la personne  de  celui  axiquel 
git  tout  accomplissement.^  Au  sui'- 


ject  to  sin.  Now  wc  receive  by 
faith  grace  to  live  holily  and  in 
the  fear  of  God,  in  accepting  the 
promise  which  is  given  to  ns  by 
the  Gospel,  namely :  that  God  Mall 
give  ns  his  Holy  Spirit.  This 
faith  not  only  doth  not  liinder  ns 
from  hol\'  living,  or  tnrn  ns  from 
the  love  of  righteonsness,  but  of 
necessity  begetteth  in  us  all  good 
works.  Moreover,  although  God 
worketh  in  ns  for  our  salvation, 
and  reneweth  our  liearts,  deter- 
mining ns  to  that  which  is  good, 
yet  we  confess  that  the  good 
works  which  we  do  proceed  from 
his  Spirit,  and  can  not  be  ac- 
counted to  us  for  justification, 
neither  do  they  entitle  us  to  the 
adoption  of  sons,  for  we  should 
always  be  doubting  and  restless 
in  our  hearts,  if  we  did  not  rest 
upon  the  atonement  by  which  Je- 
sus Christ  hath  acquitted  us. 

XXIII.  Wc  believe  that  the  or- 
dinances of  the  law  came  to  an 
end  at  the  advent  of  Jesus  Christ ; 
but,  although  the  ceremonies  are  no 
more  in  use,  yet  their  substance  and 
truth  remain  in  tlie  person  of  him 
in  whom  they  are  fulfilled.  And, 
moi'cover,  we  must  seek  aid  from 


'  Rom.  vi.  1,  2  ;   vii.  1,2;   Col.  i.  13 ;   iii. 

10;  IPienei.  3. 
'  Jr.cq.  ii. ;  Gal.  v.  G  ;  1  Jean  ii.  3, 4;  v.  1 8. 
^  Dent.  XXX.  G ;  Jean  iii.  5. 


*  Luc  xvii.  10 ;   Psa.  xvi.  2  ;   Rom.  iii. ; 

Tite  iii.  5  ;  Rom.  iv. 
M{om.  x.-t;  Gal.  iii.,  iv. ;  Col.  ii.  17. 
«  2  Tim.  iii.  IG ;  2  Pierre  i.  19 ;  iii.  2. 


THE  FRENCH  CONFESSION  OF  FAITH.     A.D.  1^59. 


373 


])lus,  il  no\is  faut  aider  de  la  loi 
et  des  j)ro2Jhetes,  tant  poicr  regler 
notre  vie,  qxie  jpour  etre  confirines 
aux  promesses  de  V Evangile. 

XXiy,  Nous  croyons,  puisque 
Jesus-Christ  nous  est  donne  p)our 
seul  avocat^  et  qioHl  nous  com- 
mande  de  nous  retirer pi'ivtment  en 
son  novi  vers  son  Plre  ;"  et  meme 
quHl  ne  nous  est  i^as  licite  c^e^^W- 
er,  sinon  en  suivant  la  forme  que 
Dieu  nous  a  dicteepar  sa  Parole ^^ 
que  tout  ce  que  les  hommes  ont  im- 
agine de  V intercession  des  Saints 
trepasses,  n^est  qu\ibus  et  fallace 
de  Satan,  pour  faire  devoyer  les 
homines  de  la  forme  de  Men  prier.^ 
Nous  rejetons  aussi  tous  autres 
moyens  que  les  hommes  presument 
avoir  pour  se  racheter  envers  Dieu, 
comme  derogeants  au  sacrifice  de 
la  mort  et  passion  de  Jesus- Christ. 

Finalement,  nous  tenons  le  p\ir- 
gatoire  p)our  itne  illusion  procedee 
de  cette  meme  boutique,  de  laquelle 
sont  aussi  procedes  les  voiux  niona- 
stiques,  pelerinages,  defenses  du 
mariage,  et  de  V usage  des  viandes, 
V  ohservafion  ceremonielle  des  jours 
la  confession  auriculaire,  les  in- 
dulgences et  toutes  autres  telles 
choses,par  lesquelles  on  pense  me- 
riter  grace  et  salut.^     Lesquelles 


the  law  and  the  prophets  for  the 
ruling  of  onr  lives,  as  well  as  for 
our  confirmation  in  the  promises 
of  the  gospel. 

XXIV.  We  believe,  as  Jesus 
Christ  is  our  only  advocate,  and 
as  he  commands  us  to  ask  of 
the  Father  in  his  name,  and  as  it 
is  not  lawful  for  ns  to  pray  ex- 
cept in  accordance  with  the  mod- 
el God  hath  taught  us  by  his 
Word,  that  all  imaginations  of 
men  concerning  the  intercession 
of  dead  saints  are  an  abuse  and 
a  device  of  Satan  to  lead  men 
from  the  right  way  of  wor- 
ship. We  reject,  also,  all  other 
means  by  which  men  hope  to  re- 
deem themselves  before  God,  as 
derogating  from  the  sacrifice  and 
passion  of  Jesus  Christ. 

Finally,  we  consider  purgatory 
as  an  illusion  proceeding  from 
the  same  source,  from  which  have 
also  sprung  monastic  vows,  pil- 
grimages, the  prohibition  of  mar- 
riage, and  of  eating  meat,  the 
ceremonial  observance  of  days, 
auricular  confession,  indulgences, 
and  all  such  things  by  which 
they  hope  to  merit  forgive- 
ness and  salvation.     These  things 


'  1  Tim.  ii.  5  ;  Actes  iv.  12  ;  1  Jean  ii.  1,  2, 

=  Jean  xvi.  23,  24. 

^  Matt.  vi.  9  ;  Luc  xi.  1.  ' 


*  Actes  X.  25,  26  ;  xiv.  1 4  ;  Apoc.  xix.  10. 

*  Matt.  XV.  11 ;  Actes  x.  14, 15;  Rom.  iv.  1-4; 

Gal.iv.9,10;  Col. ii.  18-23;  lTim.iv.2-5. 


371 


SYJVIBOLA  EVANGELICA. 


choses  nous  rejetoiis,  non-setdement 
2>our  la  fausse  opinion  du  mhnte 
qui  y  est  attache,  mais  aussi  parce 
que  ce  sent  des  inventionshumaines, 
qui  imposent  joug  aux  consciences. 

XXY.  Or,  parce  que  nous  ne 
jouissons  de  Jesiis-Christ  que  jKir 
V Evangile^  nous  croyons  que  Vor- 
dre  de  VEglise,  qui  a  He  etabli  en 
son  autorite,doit  etre  sacre  et  invio- 
lable, et  partant  que  VEglise  ne 
pent  suhsister  sinon  qiCil  y  ait  des 
jpasteurs  qui  aient  la  charge  d^en- 
seigner^  lesquels  on  doit  honorer  et 
ecouter  en  reverence  quand  ils  sont 
ddment  ajyjpeles,  et  exercent  fidele- 
ment  leur  office.^  Noiipas  queDieu 
soit  attache  a  telles  aides  on  moyens 
inferieurs,  mais  parce  qxCil  lui 
plait  nous  entretenir  sous  telle 
bride.  En  quoi  oious  detestons  tons 
Eantastiqnes  qui  voudraient  bien, 
en  tant  qxCen  eux  est,  aneantir  le 
niinistere  et  p)redication  de  la  2)a- 
role  de  Dieu  et  des  sacrements. 

XXYI.  Nous  croyons  done  que 
nul  ne  se  doit  retirer  a  part,  et  se 
contenter  de  sa  p>erso7ine,  mais  que 
tous  ensemble  doivent  garder  et  en- 
tretenir V union  de  VEglise,  se  sou- 
mettant  a  Vinstruction  commune 
et  au  joug  de  Jesus- Christ  ;*  et 
ce  en  quelque  lieu  oil  Dieu  aura 
etabli  un  vrai  ordre  de  VEglise, 


we  reject,  not  only  for  the  false 
idea  of  merit  -vvbicli  is  attached 
to  them,  but  also  because  they  are 
human  inventions  imposing  a  yoke 
upon  the  conscience. 

XXV.  Now  as  we  enjoy  Christ 
only  through  the  gospel,  we 
believe  that  the  order  of  the 
Church,  established  by  his  au- 
thority, ought  to  be  sacred  and 
inviolable,  and  that,  therefore,  the 
Church  can  not  exist  without  pas- 
tors for  instruction,  whom  we 
should  respect  aud  reverently  list- 
en to,  when  they  are  properly 
called  and  exercise  their  office 
faithfully.  Not  that  God  doth  re- 
quire such  aid  and  subordinate 
means,  but  because  it  pleaseth  him 
to  govern  us  by  such  restraints. 
In  this  we  detest  all  visionaries 
who  would  like,  so  far  as  lies  in 
their  power,  to  destroy  the  min- 
istry and  preaching  of  the  Word 
aud  sacraments. 

XXVI.  We  believe  that  no  one 
ought  to  seclude  himself  and  be 
contented  to  be  alone;  but  that 
all  jointly  should  keep  and  main- 
tain the  union  of  the  Church,  and 
submit  to  the  public  teaching,  and 
to  the  yoke  of  Jesus  Christ,  wher- 
ever God  shall  have  established 
a  true  order  of  the  Church,  even 


'  Rom.  i.  16, 17;  x,  3. 

"  Matt,  .xviii.  20 ;  Eph^s.  i.  22,  23, 


'  Matt.  X.  40  ;  Jeau  xiii.  20  ;  Rom.  x.  I.*;. 

*Psa.v.8;  xxii.23;  xlii.5;  Ephes.  iv.  1 1 ;  H^.ii.  12. 


THE  FUIiNCn  CONFESSION  OF  FAITH.     A.D.  1559. 


375 


encore  que  les  magistrats  et  leui^s 
edits  y  soient  contraires,  que  tous 
ceux  qui  ne  s'y  rangeiit,  ou  ien 
separe7it,  contraricnt  d  Vordon- 
nance  de  Dieu} 

XXVII.  Toutefois,  nous  croyons 
qiCil  convient  discerner  soigneuse- 
■ment,  et  avec  prudence^  quelle  est 
la  vraie  Eglise^iMvce  que  j)ar  trojp 
on  abuse  de  ce  titre?  Nous  dlsons 
done,  suivant  la  parole  de  Dieu,  que 
dest  la  conipagnie  des  fidUes  qui 
^accordent  a  suivre  ceite  Parole  et 
la  pure  religion  qui  en  depend,  et 
quiprqfitent  en  elle  tout  le  temps  de 
leur  vie,  croissant  et  se  confirmant 
en  la  crainte  de  Dieu,  selon  quails 
ont  besoin  de  iavancev  et  de  mar- 
cher to uj ours  plus  outre?  J\£eme 
quoiqiCils  s'efforcent,  qu''il  leur  con- 
ment  avoir  incessaniment  recours  a 
la  remission  de  lexers  peches,^  ne- 
anmoins  nous  ne  nions  point  que 
])armi  les  jidlles  il  oi^y  ait  des 
hypocrites  et  rtjjrouves,  desquels  la 
malice  ne  p>eut  effacer  le  litre  de 
VEglise.' 

XXVIII.  Sous  cette  creance  nous 
protestons  que  Id  oil  la  parole  de 
Dieu  1}^ est  point  recue,  et  oil  on  ne 
fait  nxdle profession  de  s\issujettir 
d  elle,  et  ou  il  oi'y  a  nul  usage  des 
sacrements,  dparler proprement,  on 


if  the  magistrates  and  their  edicts 
are  contrary  to  it.  For  if  they 
do  not  take  part  in  it,  or  if  they 
separate  themselves  from  it,  they 
do  contrary  to  the  Word  of  God. 

XXVII.  Nevertheless  we  be- 
lieve tliat  it  is  important  to  dis- 
cern with  care  and  prudence 
which  is  the  true  Church,  for  this 
title  has  been  much  abused.  We 
say,  then,  according  to  the  Word  of 
God,  that  it  is  the  company  of  the 
faithful  who  agree  to  follow  his 
Word,  and  the  pure  religion  which 
it  teaches;  who  grow  in  grace  all 
their  lives,  believing  and  becoming 
more  confirmed  in  the  fear  of  God 
according  as  they  feel  the  want 
of  growing  and  pressing  onward. 
Even  although  they  strive  con- 
tinually, they  can  have  no  hope 
save  in  the  remission  of  their 
sins.  Nevertheless  we  do  not 
deny  that  among  the  faithful 
there  may  be  hypocrites  and  rep- 
robates, but  their  wickedness  can 
not  destroy  the  title  of  the  Church. 

XXVIII.  In  this  belief  we  de- 
clare that,  properly  speaking,  there 
can  be  no  Church  where  the  Word 
of  God  is  not  received,  nor  pro- 
fession made  of  subjection  to 
it,    nor    use    of    the    sacraments. 


'  Actes  iv.  19,  20;  Heb.  x.  25. 
'  Jer.  vii.  4,  8,  11,  12;  Matt.  iii.  9  ;  vii. 
22 ;  xxiv.  5. 


22 ;  xxiv.  5. 

Vol.  III.— B  b 


^  Ephes.  ii.  20 ;  iv.  11,12;  ITim.  iii.  15; 

*  Rom.  iii.  3.  [Deut.  xxxi.  1 2. 

*  Matt.  xiii.  30 ;   1  Tim.  i.  18-20. 


376 


SYMBOLA  EVANGELICA. 


ne  peut  juger  q\£il  y  ait  aucime 
Eglise}  Partant,  nous  condamnons 
les  assembUes  de  lajpajjaute,  vu  que 
laj)ure  vh'ite  deDieu  en  est  hannie, 
esquelles  les  sacrements  sont  cor- 
rompus,  dbdta7'dis,  falsi  fits  ou  ant- 
antis  du  tout  j  et  esqiielles  toutes 
superstitions  et  idolatries  ont  la 
vogue.  Nous  tenons  done  que  tous 
ceux'qui  se  melent  en  tels  actes,  et  y 
communiqueyit,  se  separent  et  se  re- 
tranchentdu  corps  de  Jesus-Clirist? 
Toutefois,  parce  qv)il  reste  encore 
quelque  petite  trace  de  VEglise  en 
lapapaute,  et  meme  que  la  vertu  et 
sidjstance  du  bapteme  y  est  demeu- 
ree^  joint  que  Vefficace  du  hapttme 
ne  depeiid  pas  de  celui  qui  Vad- 
niinistre,  nous  confessons  ceux  qui 
y  sont  baptists  ni! avoir  besoin  d\in 
second  bapteme?  Cependant  a 
cause  des  corruptions  qui  y  sont, 
on  i^y  peut  presenter  les  en f ants 
sans  se  polluer. 

XXIX.  Quant  est  de  la  vraie 
Eglise,  nous  croyons  qu)elle  doit 
etre  gouverjiee  selon  la  police  que 
notice  Seigneur  Jesus- Christ  a  Ha- 
blie*  Cest  qic'il  y  ait  des  pas- 
teurs,  des  surveillants  et  des  dia- 
cres,  afin  que  la  pure  doctrine  ait 
son  cours,  que  les  vices  soient  cor 
riges  et  repriraes,  et  que  les  pauvres 


Therefore  we  coiideinn  the  papal 
assemblies,  as  the  pure  Word  of 
God  is  banished  from  them,  their 
sacraments  are  corrupted,  or  falsi- 
fied, or  destroyed,  and  all  super- 
stitions and  idolatries  are  in  them. 
We  hold,  then,  that  all  who  take 
part  in  these  acts,  and  commune 
in  that  Church,  separate  and  cut 
themselves  off  from  the  body  of 
Christ.  Nevertheless,  as  some 
trace  of  the  Church  is  left  in 
the  papacy,  and  the  virtue  and 
substance  of  baptism  remain,  and 
as  the  efficacy  of  baptism  does 
not  depend  upon  the  person  who 
administers  it,  we  confess  that 
those  baptized  in  it  do  not  need 
a  se(jond  baptism.  But,  on  ac- 
count of  its  corruptions,  we  can 
not  present  children  to  be  bap- 
tized in  it  without  incurring  pol- 
lution. 

XXIX.  As  to  the  true  Church, 
we  believe  that  it  should  be  gov- 
erned according  to  the  order  es- 
tablished by  our  Lord  Jesus  Christ. 
That  there  should  be  pastors,  over- 
seers, and  deacons,  so  that  true 
doctrine  may  have  its  course, 
that  errors  may  be  corrected  and 
suppressed,  and  the  poor  and  all 


'  Matt.  X.  14,  If) ;  Jean  x.  1 ;   1  Cor.  iii. 

12,13. 
»2  Cor.  vi.  H-IG;  1  Cor.  vi.  15. 


=1  Matt.  iii.  11;    xxviii.  19;    Marc  i.  8; 

Actes  i.  5;  xi,15-17;  xix.  4-6. 
*  Actes  vi.  3-5  ;  Ephes.  iv.  11-13  ;   1  Tim. 

iii. ;  Tite  i.,  ii. ;  Matt,  xviii.  17. 


THE  FRENCH  CONFESSION  OF  FAITH.     A.D.  ir.r.a. 


377 


et  tous  autres  affiiges  soieni  se- 
coiirus  eti  leurs  ntcessitts ,'  et  que 
les  assemhUes  se /assent  cut  nom  de 
Bleu,  esquelles  grands  et  ])etits 
soient  edifies. 

XXX.  ISfous  croyons  tous  vrais 
pasteurs,  en  guelque  lieu  giCils 
soientj  avoii'  meme  antorite  et  egale 
^puissance  sous  un  seid  chef,  seul 
souverain  et  seul  universel  eveque, 
Jesus-Christ;'^  et ])our  cette  cause, 
que  nidle  Eglise  ne  doit  jpretendre 
aucune  domination  ou  seigneurie 
sur  V autre. 

XXXI.  JVous  croyons  que  nul  ne 
se  doit  ingerer  de  son  aidorite ^ro- 
jprejyour  gouverner  V Eglise,  mats 
que  cela  se  doit  faire  par  election, 
en  tant  quHl  est  possihle  et  queDieu 
lejpermet?  Laquelle  excejption  nous 
y  ajoutons  notainment,]parce  quHl 
afallu  quclquefois,et  tneme  de  no- 
ire temjys  {auquel  Vetat  de  V Eglise 
Hait  interromjnc),  que  Dieu  ait 
suscite.  des  gens  d^une  facon  ex- 
traordinaire jpour  dresser  V Eglise 
de  nouveau,  qui  etait  en  ruine  et 
desolation.  Mais,quoi qitjil  en  soit, 
nous-  croyons  qiCil  se  faut  toujours 
conformer  a  cette  regie.  Que  tous 
pasteurs,  surveillants  et  diacres 
aient  temoignage  d^etre  o.jopeles  a 
leur  office."^ 


who  ai-e  in  affliction  may  be 
helped  in  their  necessities ;  and 
that  assemblies  may  be  held  in 
the  name  of  God,  so  that  great 
and  small  may  be  edified. 

XXX.  We  believe  that  all  true 
pastors,  wherever  they  may  be, 
have  the  same  anthority  and 
eqnal  power  under  one  head,  one 
only  sovereign  and  universal  bish- 
op, Jesus  Christ ;  and  tliat  con- 
sequently no  Church  shall  claim 
any  authority  or  dominion  over 
any  other. 

.  XXXI.  We  believe  that  no  per- 
son should  undertake  to  govern  the 
Church  upon  his  own  authority, 
but  that  this  should  be  derived 
from  election,  as  far  as  it  is  pos- 
sible, and  as  God  will  permit. 
And  we  make  this  exception  es- 
pecially, because  sometimes,  and 
even  in  our  own  days,  when  tlie 
state  of  the  Church  has  been  in- 
terrupted, it  has  been  necessary 
for  God  to  raise  ■  men  in  an  ex- 
traordinary manner  to  restore  the 
Church  which  was  in  ruin  and  des- 
olation. But,  notwithstanding,  we 
believe  that  this  rule  must  always 
be  binding :  that  all  pastors,  over- 
seers, and  deacons  should  have  evi- 
dence of  being  called  to  their  office. 


1  Matt.  XX.  26,  27 ;  xviii.  2-4  ;  1  Gov.  iii.  1-6  ;  Ephes.  i.  22  ;  Col.  i.  18, 19. 

=  Matt,  xxviii.  18,  19;   Marc  xvi.  15;   Jean  xv.  16;   Actes  i.  21-26;   vi.  1,  2;  Horn.  x.  15; 

'  Gal.  i.  15  ;'  1  Tim.  iii.  7-10,  15.  [Tite  i.  5-7. 


378 


SYMBOLA  EVANGELICA. 


XXXII.  JSFous  croyons  aussi 
qxCil  est  hon  et  utile  que  ceux  qui 
S07it  elus  2>our  etre  sujyerintencl- 
aiits,  avisent  entre  eux  quel  vioyen 
Us  devront  tenirpour  le  regime  de 
tout  le  corys,^  et  toutefois  qxCils  ne 
decUnent  mdlement  de  ce  qui  nous 
en  a  ete  donne  2)cir  notice  Seigneur 
Jesus-Christ?  Ce  qui  ')Tb  empeche 
])oint  qiCil  vuy  ait  quelques  or- 
donnances  particulitres  en  chacun 
lieu,  selon  que  la  commodite  le  re- 
querra. 

XXXIII.  Cejjendant  nous  exclu- 
ons  toutes  inventions  humaines,  et 
toiites  lois  qv)on  voudrait  intro- 
duire  sous  ombre  du  service  de 
Dieu,  ])ar  lesquelles  on  voudrait 
Her  les  consciences;'^  rnais  seide- 
ment  recevons  ce  qui  fait  et  est 
])ro])re  jpour  nourrir  la  coJicorde, 
et  tenir  chacun  dejniis  le  jpremier 
jusqiCau  dernier  en  oleisance.  En 
quoi  nous  avons  a  suivre  ce  que 
noire  Seigneur  Jesus  a  declare 
quant  d  V excommunication  ^'^  la- 
quelle  nous  aj)prouvons  et  confes- 
sons  etre  necessaire  avec  toutes  ses 
axtjyartenances. 

XXXIV.  Nous  croyons  que  les 
sacrcments  sont  ajoutes  d  la  Parole 
jyourplus  ample  confirmation,  afin 
de  nous  etre  gages  et  inarreaux  de 


XXXII.  We  believe,  also,  that 
it  is  desirable  and  useful  that 
those  elected  to  be  superintend- 
ents devise  among  themselves 
■what  means  should  be  adopted 
for  the  government  of  tlie  whole 
body,  and  yet  that  they  should 
never  depart  from  that  which 
was  ordained  by  our  Lord  Jesus 
Christ.  Which  does  not  prevent 
there  being  some  special  ordi- 
nances in  each  place,  as  conven- 
ience may  require. 

XXXIII.  However,  we  reject 
all  human  inventions,  and  all  laws 
which  men  may  introduce  under 
the  pretense  of  serving  God,  by 
which  they  wish  to  bind  con- 
sciences ;  and  we  receive  only  that 
which  conduces  to  concord  and 
holds  all  in  obedience,  from  the 
greatest  to  the  least.  In  this  we 
must  follow  that  which  the  Lord 
Jesus  Christ  declared  as  to  ex- 
communication, which  we  ap- 
prove and  confess  to  be  necessa- 
ry with  all  its  antecedents  and 
consequences. 

I  XXXIV.  We  believe  that  the 
sacraments  are  added  to  the  Word 
for  more  ample  confirmation,  that 

[they  may  be   to   lis  pledges   and 


'  Actes  XV.  2,  6,  7,  25,  28 ;  Eom.  xii.  G-8  ; 

1  Cor.  xiv.  12 ;  2  Cor.  xii.  7, 8. 
=  1  Pierre  v. ;  1  Cor.  xiv.  40. 


^  Rom.  xvi.  17, 18  ;  1  Cor.  iii.  11 ;  Col.  ii.  6-8; 

Gal.v.l. 
*  Matt,  xviii.  17;   1  Cor.  v.  5  ;   1  Tim.  i.  9, 10. 


THE  FRENCH  CONFESSION  OF  FAITH.     A.D.  15r.9. 


379 


la  grace  de  Dieu,  et  jpar  ce  moyen 
aider  et  soulager  7iotrefoi,  a  cause 
de  Vinfirmite  et  riidesse  qui  est  en 
nous,^  et  qy)ils  sont  tellement  signes 
exterieurs,  que  Dieu  opere  par  eux 
en  la  vertu  de  son  Esprit,  a  fin  de 
ne  nous  y  rien  signifier  en  vain? 
Toutefois,  nous  tenons  que  toute 
leur  suhstance  et  vei'ite  est  en  Jesus- 
Christ ;'^  et  si  on  les  sejyare,  ce  n^est 
plus  rien  qiComhrage  etf  unite. 

XXXV.  Nous  en  confessons 
seulement  deux,  communs  d  toute 
VEglise,  desquels  le premier,  qui  est 
le  hapteine,nous  est  donne p)our  te- 
moignage  de  notre  adop)tion;  parce 
que  Id  nous  sommes  elites  au  corps 
de  Clwist,  a  fin  d'^etre  laves  et  net- 
toyespar  son  sang,  et  puis  renouve- 
Its  en  saintete  de  vie  par  son  Saint- 
Esprit."^  JSfous  tenons  aussi,  Men 
que  nous  ne  soyons  baptises  qiCune 
fois,  que  le  profit  qui  nous  est  Id 
signifis  s'Hend  d  la  vie  et  d  la  inort, 
dfin  que  nous  ayons  une  signature 
permanente,  que  Jesus-Christ  nous 
sera  touj ours  justice  et  sanctifica- 
tlonJ'  Or,  Men  que  ce  soit  un  sa- 
crement  de  foi  et  de  penitence,  ne- 
annioins  parce  qxie  Dieu  recoit  en 
son  Eglise  les  petits  enfants  avec 
leurs  peres,  nous  disons  que  par 
Vautorite  de  Jesus-Christ  les  petits 


seals  of  the  grace  of  God,  and 
by  this  means  aid  and  comfort 
our  faith,  because  of  the  infirmity 
which  is  ill  us,  and  that  they  are 
outward  signs  through  which  God 
operates  by  his  Spirit,  so  that  he 
may  not  signify  any  thing  to  us 
in  vain.  Yet  we  hold  that  their 
substance  and  truth  is  in  Jesus 
Christ,  and  that  of  themselves 
they  are  only  smoke  and  shadow. 
XXXV.  We  confess  only  two 
sacraments  common  to  the  whole 
Church,  of  which  the  first,  bap- 
tism, is  given  as  a  pledge  of  our 
adoption ;  for  by  it  we  are  graft- 
ed into  the  body  of  Christ,  so  as 
to  be  washed  and  cleansed  by  his 
blood,  and  then  renewed  in  puri- 
ty of  life  by  his  Holy  Spirit.  We 
hold,  also,  that  although  we  are 
baptized  only  once,  yet  the  gain 
that  it  symbolizes  to  us  reaches 
over  our  whole  lives  and  to  our 
death,  so  that  we  have  a  lasting 
witness  that  Jesus  Christ  will  al- 
ways be  our  justification  and 
sanctification.  Nevertheless,  al- 
though it  is  a  sacrament  of  faith 
and  penitence,  yet  as  God  re- 
ceives little  children  into  the 
Church  with  their  fathers,  we 
say,  upon  the   authority  of  Jesus 


»  1  Cor.  X. ;  xi.  23-34  ;  Exode  xii.  13  ;  Matt.    =  Jean  vi.  50-.f>7;  iii.  12. 

xxvi.  26,  27;  Rom.  iv.  11 ;  Actes  xxii.  IG.    *  Rom.  vi.  3  ;  Tite  iii.  .5,  C  ;  Actes  xxii.  IG. 
=  Gal.  iii.  27;  Ephe's.  v.  2G.  *  Matt.  iii.  11, 12;  Marc  xvi.lG;  Rom.  vi.  1-4. 


380 


SYMBOLA  EVAXGELICA. 


enfante  engendrts  des  fidlles  doi- 
ve?it  Hre  ha/ptlses} 

XXXVI.  jSFous  confessons  que 
la  sainte  Chie  {qui  est  le  second 
sacrement)  7ious  estiin  temoignage 
de  Vunion  que  nous  avons  avec 
Jesus- Christ,^  d^autant  qic'il  n''est 
pas  seulement  une  fois  'inert  et 
ressusGite  pour  nous,  mais  aussi 
nous  repait  et  nourrit  vraiment  de 
sa  chair  ct  de  so7i  sang,  a  ce  que  nous 
soyons  un  avec  lui,  et  que  sa  vie 
no  us  soit  commune?  Or,  bien  qxCil 
soit  au  del  jusqiCd  ce  qiCil  vienne 
j)0ur  juger  tout  le  monde^  toute- 
fois  nous  croyons  que  par  la  vertu 
secrete  et  incomprehensihle  de  son 
Esp>rit,  il  nous  nourrit  et  vivifie 
de  la  substance  de  son  corps  et  de 
son.  sang.^  Nous  tenons  bien  que 
cela  sefait  spirituellement,  non2)as 
p)Our  mettre  au  lieu  de  Veffet  et  de 
la  verite,  imagination,  ni  pensee ; 
mais  d''autant  que  ce  mystere  sur- 
monte  en  sa  Jiautesse  la  ■inesure  de 
notre  sens,  et  tout  ordre  de  nature. 
Bref,  parce  qiCil  est  celeste,  il  ne 
pent  Hre  opprehende  que  2)cir  la 
foi: 

XXXYII.  Nous  croyons  {ainsi 
qti'il  a  ete  dit),  que  tant  en  la  cine 
qiCau  bapteme,  Dieu  nous  donne 
reellement  et  par  effet  ce  qiCil  y 
figure.    Et  p)artant,  nous  joignons 


Christ,  that  the  children  of  believ- 
ing parents  should  be  baptized. 

XXXVI.  We  confess  that  the 
Lord's  Snpper,  which  is  the  sec- 
ond sacrament,  is  a  witness  of  the 
union  which  we  have  with  Christ, 
inasmuch  as  he  not  onlj  died 
and  rose  again  for  us  once,  but 
also  feeds  and  nourishes  us  truly 
with  his  flesh  and  blood,  so  that 
we  may  be  one  in  him,  and 
that  our  life  may  be  in  com- 
mon. Although  he  be  in  heaven 
until  he  come  to  judge  all  the 
ea,rth,  still  we  believe  that  by 
the  secret  and  incomprehensible 
power  of  his  Spirit  he  feeds 
and  strengthens  us  with  the  sub- 
stance of  his  body  and  of  his 
blood.  "We  hold  that  this  is  done 
spiritually,  not  because  we  put 
imagination  and  fancy  in  the 
place  of  fact  and  truth,  but  be- 
cause the  greatness  of  this  mys- 
tery exceeds  the  measure  of  our 
senses  and  the  laws  of  nature. 
In  short,  because  it  is  heavenly, 
it  can  only  be  apprehended  by 
faith. 

XXXVII.  We  believe,  as  has 
been  said,  that  in  the  Lord's  Sup- 
per, as  well  as  in  baptism,  God 
gives  us  really  and  in  fact  that 
which  he  there  sets  forth  to  us; 


'  jMatt.  xix.  14;   1  Cor.  vii.  U. 
'  1  Cor.  X.  IG,  17;  xi.  24. 


Jean  vi.  5G,  oT;  xvii.  11,  22. 
Marc  xvi.  19;  Actes  iii.  21. 


*  1  Cor.  x.  IG ;  Jean  vi. 


THE  FRENCH  CONFESSION  OF  FAITH.     A.D.  1559. 


381 


avec  les  signes  la  vraie  possession 
et  jouissance  de  ce  qui  nous  est  Id 
presente.  Et  ainsi,  tous  ceux  qui 
apportent  d  la  table  s'acree  de  Christ 
%tne p>ure  foi^comme  un  vaisseau, 
recoiveiit  vraiment  ceque  les  sigjies 
y  testifient ;  o'est  que  le  corps  et 
le  sang  de  Jesus-Christ  ne  servent 
pas  moins  de  manger  et  de  boire  d 
Vdme,  que  lepain  et  le  mnfont  au 
corps} 

XXXVIIL  Ains'h  nous  tenons 
que  Veau  etant  U7i  element  caduc, 
ne  laisse  pas  de  nous  testifier  en 
verite  le  lavement  inttrieur  de  notre 
dme  au  sang  de  Jesus- Christy  par 
Vefficace  de  son  Esprit^  et  que  le 
pain  et  le  vin  nous  Hant  donnes 
en  la  cene,  nous  servent  vraiment 
de  7iourriture  spirituelle,  d'^autant 
qiCils  nous  montrent  comme  d  Voeil 
la  chair  de  Jesus-Christ  nous  etre 
notre  viande,  et  son  sang  notice 
breuvage?  Et  rejetons  les  Fan- 
tastiques  et  Sacrementaires,  qui 
ne  veulent  recevoir  tels  signes  et 
marques,  vu  que  notre  Seigneur 
Jesus prononce :  Ceci  est  mon  corps, 
et  cette  coupe  est  mon  sang} 

XXXIX.  Wous  croyons  que  Dieu 
veut  que  le  monde  soit  gouverne 
par  lois  et  police^  afin  quHl  y  ait 
quelque  bride  pour  reprimer  les  ap- 
petits  desordonnes  du  monde.   Et 


and  that  consequently  with  these 
signs  is  given  the  true  possession 
and  enjoyment  of  that  which  they 
present  to  us.  And  thus  all  who 
bring  a  pure  faith,  like  a  vessel,  to 
the  sacred  table  of  Christ,  receive 
truly  that  of  which  it  is  a  sign; 
for  the  body  and  the  blood  of  Je- 
sus Christ  give  food  and  drink  to 
the  soul,  no  less  than  bread  and 
wine  nourish  the  body. 

XXXYIII.  Thus  we  hold  that 
water,  being  a  feeble  element, 
still  testifies  to  us  in  truth  the 
inward  cleansing  of  our  souls 
in  the  blood  of  Jesus  Christ  by 
the  efiicacy  of  his  Spirit,  and 
that  the  bread  and  wine  given 
to  us  in  the  sacrament  serve  to 
our  spiritual  nourishment,  inas- 
much as  they  show,  as  to  our 
sight,  that  the  body  of  Christ  is 
our  meat,  and  his  blood  our  drink. 
And  we  reject  the  Enthusiasts 
and  Sacramentarians  who  will  not 
receive  such  signs  and  marks,  al- 
though our  Saviour  said  :  '  This 
is  my  body,  .and  this  cup  is  my 
blood.' 

XXXIX.  We  believe  that  God 
wishes  to  have  the  world  gov- 
erned by  laws  and  magistrates, 
so  that  some  restraint  may  be 
put  upon  its  disordered  appetites. 


'  1  Cor.  xi. ;  Jean  vi. 
^  Rom.  vi.  3. 


^  Jean  vi. ;   1  Cor.  xi. 

*  Matt.  xxvi.  2G ;   1  Cor.  xi. 


«  Exode  xviii.  20,  21 ;  Matt, 
xvii.  24-27;  Rom.  xiii. 


3S2 


SYMBOLA  EVANGELICA. 


ainsi  qxCil  a  Habli  les  royaiunes,  I 
repuhliques  et  toutes  autres  sortes 
de  j>ri)icij)autts,  soit  hereditaires  i 
ou  autrement,  et  tout  ce  qui  apjpar- 
tient  a  VEtat  de  justice^  et  en  veut , 
etre  recomiu  auteur :  a  cette  cause 
il  a  mis  le  glaive  en  la  maifi  des 
magistratspour  Q^eprimer  les])echts 
commis  non-seuleinent  co7itre  la 
seconde  table  des  commandements 
de  Dieu,  mais  aussi  contre  la  jpre- 
miere.  II  faut  do7ic,  a  cause  de 
lui,  que  non-seulemeiit  on  endure 
que  les  superieurs  dominent^  mais 
aussi  qu^on  les  honore  et  prise  en 
toute  reverence^  les  tenant  pour  ses 
lieutenants  et  officie7's,  lesquels  il 
a  commis  p)Our  exercer  une  charge 
legitime  et  sainte. 

XL.  Nous  tenons  done  quHl faut 
obeir  a  leurs  lois  et  statuts^  j)ayer 
tributs,  impots  et  autres  devoirs,  et 
porter  le  joug  de  subjection  d'^une 
bonne  et  franclie  volo7ite,  encore 
qiCils  fussent  infideles,  moyennant 
que  V  empire  souverain  de  Dieu  de- 
meure  en  son  oitier.^  Ainsi  nous 
detestons  ceux  qui  voudraient  re- 
jeter  les  suptriorites,  mettre  com- 
munaute  et  confusion  de  Mens,  et 
renverser  Vordre  de  la  justice. 


And  as  he  has  establislied  kins:- 
doins,  republics,  and  all  sorts  of 
principalities,  either  hereditary  or 
otherwise,  and  all  tliat  belongs 
to  a  just  government,  and  wishes 
to  be  considered  as  their  Author, 
so  he  has  put  the  sword  into  the 
hands  of  magistrates  to  suppress 
crimes  against  the  first  as  well 
as  against  the  second  table  of 
the  Commandments  of  God.  We 
must  therefore,  on  his  account, 
not  only  submit  to  them  as  supe- 
riors, but  honor  and  hold  them  in 
all  reverence  as  his  lieutenants 
and  officers,  whom  he  has  com- 
missioned to  exercise  a  legitimate 
and  holy  authority. 

XL.  We  hold,  then,  that  we 
must  obey  their  laws  and  statutes, 
pay  cnstoms,  taxes,  and  other  dues, 
and  bear  the  yoke  of  subjection 
with  a  good  and  free  will,  even 
if  they  are  unbelievers,  provided 
that  the  sovereign  empire  of  God 
remain  intact.  Therefore  we  de- 
test all  those  who  would  like  to  re- 
ject authority,  to  establish  commu- 
nity and  confusion  of  property,  and 
overthrow  the  order  of  justice. 


'  1  Pierre  ii.  13,  14 ;  1  Tim.  ii.  2. 


*  Matt.  xvii.  24. 


'  Actes  iv,  17-20;  xviii.  9. 


CONFESSIO  BELGICA. 


The  Belgic  Confession.     A.D,  1561.     Revised  1619. 

[The  Belgic  Confession,  composed  in  French  by  Guy  de  Bkes  (died  a  martyr,  1507)  for  the  Churches 
in  Flanders  and  the  Netherhinds,  1561,  was  adopted  by  a  Reformed  Synod  at  Emden,  1571,  and  by 
the  National  Synod  of  Dort,  1619,  which  subjected  the  text  to  a  careful  revision  by  a  comparison  of 
French,  Dutch,  and  Latin  copies. 

The  French  text  is  taken  from  the  authentic  MS.  of  15S0,  with  the  revision  of  Dort,  as  reprinted  by  the 
Societe  evaiir/elique  Beige,  at  Brussels,  1850,  under  the  title,  La  Confession  defoi  des  egMses  reformecs  }Val- 
onnes  et  Flamandes,  including  a  table  of  various  readings.  The  headings  of  articles  are  supplemented 
from  the  Latin  editions. 

The  English  text  (made  from  the  Latin)  is  the  one  authorized  by  the  'Reformed  (Dutch)  Church  in 
America,'  and  printed  in  its  Constitution,  etc.  (New  York,  103  Fulton  Street).  An  older  English  ver- 
sion in  the  English  Harmony  of  Confessions,  Cambridge,  15S0,  and  a  recent  one  by  Owen  Jones,  in  Church 
of  the  Living  God,  etc.  Loudon,  1805,  pp.  203-237. 

A  Latin  translation,  probably  made  by  Beza,  or  under  his  direction,  appeared  in  the  Harmonia  Coiv- 
fessionum,  Geneva,  1581,  and  in  the  first  edition  of  the  Corpus  et  Syntagma  Confessionum,  Geneva,  1612 ; 
another,  by  Festus  Hommius,  Leyden,  1618  ;  this  was  revised  by  the  Synod  of  Dort,  reprinted  (as  revised) 
in  the  second  edition  of  the  Corp.  et  Syntag.  (1654),  and  (in  its  original  form),  with  various  readings,  in 
Niemeyer's  CoUectio  (pp.  360-389).  It  is  also  given  in  the  Oxford  Sylloge  Confessionum  (pp.  327-354). 
The  Latin  texts  in  these  editions  differ  considerably. 

There  are  several  Dutch  and  German  editions,  and  a  Greek  version  {}KK\y]aiwv  rile  BeX^iK^r  tfojuoXo- 
7H(r(c),  made  by  Jac.  Revius  (Lugd.  Batav.  1635,  and  Amstelod.  1638).  The  Greek  edition  before  me 
(Utrecht,  1660)  gives  the  Greek  and  Latin  in  parallel  columns,  and  contains  also  the  Heidelberg  Cate- 
chism in  Latin,  with  the  Greek  version  of  Fred.  Sylburg.] 


La  Confession  de  Foi 

DES 

EGLISES    REFORMEES    WALLONNES    ET 
FLAMANDES. 

\_De  Vancien  text  du  tnanuscrit 
authentiqiie  de  1580,  avcc  la 
revision  de  Dortrecht  de  1619.] 

Art.  I. 

DE    NATCKA    DEI. 

Wous  croyons  tons  de  coeur  et 
confessons  de  houche,  quHl  y  a  uiie 
seide  et  simj>le  essence^  spirituelle^ 
laquelle  nous  apjpelons  Dleu  eter- 
nel,^  incomprehensible*  invisible,^ 
immuahle,^  infini'"^  lequel  est  tout 
jouissant,  tout  sage^juste^  et  l>on^^ 


The  Confession  of  Faith 

OF   THE 

REFORMED    CHURCH. 

Revised  in  the  National  Synod, 
held  at  Dordrecht,  in  the  Years 
1618  and  1619. 

Art.  I. 

THERE    IS    ONE    ONLY    GOD. 

"We  all  believe  with  tlie  lieart, 
and  confess  with  the  mouth,  that 
there  is  one  only  simple  and  spir- 
itual Being,  which  we  call  God ; 
and  that  he  is  eternal,  incompre- 
hensible, invisible,  immutable,  in- 
finite,   almighty,    perfectly    wise, 


'  Eph.  iv.  G  ;  Dent.  vi.  4 ;  1  Tim. 

ij.  5;  1  Cor.  viii.  G. 
^  Jean  iv.  24. 
=  Es.  xl.  28. 


*  Eom.  xi.  33. 
^  Kom.  i.  20. 
«  Mai.  iii.  G. 
■»  Es.  xliv.  6. 


»  1  Tim.  i.  17. 
'  Jer.  xii.  1 . 
'"Matt.  xix.  17. 


384 


SYMBOLA  EVANGELICA. 


et  source  trh-dbondante  de  ions 
hiens} 

Art.  II. 

DE    COGNITIONE    DEI. 

JVous  le  connaissons  ^^«?*  deux 
onoyens.  Premilrement :  Par  la 
creation^  conservation  et  gouverne- 
inent  du  monde  iinivcrsel^  d\iu- 
tant  que  c'est  devant  nos  yeux 
comine  un  heau  livre,  auquel  toutes 
creatures,  ^''^tites  et  grandes,  ser- 
vent  de  lettres  j)our  nous  faire 
contem])ler  les  choses  invisibles  de 
Pieu,  savoir  sa  ])uissance  eternelle 
et  sa  divinite,  comvie  dit  V Ajpotre 
saint  Paid  {Rom.  i.  20),  Toutes 
lesquelles  choses  sont  suffisantes 
2)our  convaincre  les  hommes,  et 
les  rendre  incxcusahles. 

Secondement :  P  se  donne  a  con^- 
naUre  a  oious  plus  manifestement 
et  evidemment  par  sa  sainte  et  di- 
vine Parole,*  tout  autant  ^J'Z<?^;id- 
onent  quHl  nous  est  de  lesoin  en 
cette  vie  ])ouv  sa  gloire  et  le  salut 
des  siens. 

Art.  III. 

DE    SACRA   SCRIPTCRA. 

IVous  confessons  que  cette  Pa- 
role de  Dieu  fHa  point  He  envoyee 


just,    good,    and    the    overflowing 
fountain  of  all  good.- 

Art.  II. 

BY    AVHAT    means    GOD    IS    MADE    KNOAVN 
UNTO    US. 

We  know  liim  by  two  means : 
first,  by  the  creation,  preservation, 
and  government  of  the  universe; 
which  is  before  our  eyes  as  a  most 
elegant  book,  wherein  all  creatures, 
great  and  small,  are  as  so  many 
characters  leading  us  to  contem- 
plate the  invisible  things  of  God, 
namely,  his  eternal  power  and 
Godhead,  as  the  Apostle  Paul  saith 
(Rom.  i.  20).  All  which  things  are 
sufficient  to  convince  men,  and 
leave  them  without  excuse. 


Secondly,  he  makes  himself  more 
clearly  and  fully  known  to  us  by 
his  holy  and  divine  Word ;  that  is 
to  say,  as  far  as  is  necessary  for 
us  to  know  in  this  life,  to  his  glory 
and  our  salvation. 


Art.  hi. 
of  the  written  m'ord  of  god. 
We  confess  that  this  Word  of 
God  was   not  sent   nor  delivered 


•  Jacq.  i.  17;    1  Chion.  xxix.  10,  11,  12. 

^  English  Harm,  of  Conf. :  'A  most  plentiful  well-spring  of  all  good  things/ 
3  Psa.  xix.  2;  Eph.  iv.  G. 

*  Psa.  xix.  8 :  1  Cor.  xii.  "&. 


THE  BELGIC  CONFESSION.     A.D.  15G1. 


385 


ni  aj>j)ortee  j9«?'  volonte  humaine  : 
mais  les  saints  hommes  de  Dieu 
ont  j)(ii'^^  etant  jpousses  dio  Saint- 
JEs^rit,  comme  dit  saint  Pierre} 
Puis  apres,  par  le  soin  singidier 
que  notre  Dieu  a  de  noiis  et  de 
notre  salut,  il  a  commoMde  a  ses 
se7'viteurs  les  PropTiUes"  etApotre^ 
de  rediger  ses  oracles  par  ecrit :  et 
lui-meme  a  ecrit  de  son  doigt  les 
deux  Tables  de  la  Loi}  Pour  cette 
cause,  no2is  appelons  tels  ecrits : 
Ecritures  saintes  et  divines. 

Akt.  IV. 

DE    CANONICIS    LIBRIS   VETERIS    ET    NOVI 
TESTAMENTI. 

Nous  comprcnons  V Ecriture 
Sainte  aux  deux  volumes  du  Yieux 
et  du  Nouveau  Testament,  qui  sont 
livres  canoniques,  auxquels  il  n''y 
a  rien  a  repliquer.  Le  nomhre  en 
est  tel  en  V Eglise  de  Dieu. 

Dans  I'Ancien  Testament:  Les 
cinq  livres  de  Ifo'ise,  le  liv7^e  de 
Losue,  des  Juges,  Puth,  les  deux 
livres  de  Samuel,  et  deux  des  Pois, 
les  deux  livres  des  Chroniques  dits 
Paraliparalnes,  le  premier  d'Es- 
dras,  JSfehemie,  Ester,  Joh,  les 
Psaumes  de  David,  les  trois  livres 
de  Salomon,  savoir:  les  Proverhes, 
V Ecclesiaste,  et  le  Cantique ;  les 
quatre  grands  Prophetes :  EscCie, 


by  the  will  of  man,  but  that  lioly 
men  of  God  spake  as  they  were 
moved  hy  the  LLoly  Ghost,  as  the 
Apostle  Peter  saitli.  And  that 
afterwards  God,  from  a  special 
care  which  he  has  for  ns  and  our 
salvation,  commanded  his  servants, 
the  Prophets  and  Apostles,  to  com- 
mit his  revealed  Word  to  writing ; 
and  he  himself  wrote  with  his  own 
finger  the  two  tables  of  the  law. 
Therefore  we  call  such  wj-itings 
holy  and  divine  Scriptures. 

Akt.  IV. 

CANONICAL    BOOKS   OF   THE    HOLY   SCRIPT- 
CKES. 

We  believe  that  the  Holy  Script- 
ures are  contained  in  two  books, 
namely,  the  Old  and  New  Testa- 
ments, which  are  canonical,  against 
which  nothing  can  be  alleged. 
These  are  thus  named  in  the  Church 
of  God. 

The  books  of  the  Old  Testa- 
ment are  :  the  five  books  of  Moses, 
viz..  Genesis,  Exodus,  Leviticus, 
Numbers,  Deuteronomy ;  the  book 
of  Joshua,  Judges,  Putli,  two  books 
of  Samtiel,  and  two  of  the  Kings, 
two  books  of  the  Chronicles,  com- 
monly called  Paralipomenon,  the 
first  of  Ezra,  Nehemiah,  Esther; 
Job,  the  Psalms  of  David,  the 
three  books  of  Solomon,  namely, 


'  2  Tier.  i.  21. 

""  Exod.  xxiv.  4;  Psa.  cii.  19;  Ilab.  ii.  2. 


=  2  Tim.  iii.  IG;  Apoc.  i.  11. 
*  Exod.  xxxi.  18. 


586 


SYMBOLA  EVANGELICA. 


Jtremie,  Ezechiel,  et  Daniel.  Puis 
les  autrcs  douze  petits  ProjphHes: 
Osee,  Joel,  Amos,  Abdias,  Jonas, 
Miclite,  Nahum,  Ilahacuc,  Sojpho- 
nie,  Aggee,  Zacharie,  Malachie. 


Dans  le  Noiiveau  Testament :  les 
gxiatre  Evangellstes,  saint  Mat- 
tJiieu,  saint  Mai'C,  saint  Luc,  saint 
Jean;  les  Actes  des  Ajpotres,  les 
quatorze  EjAtres  de  saint  Paul: 
aux  Roniains,  deux  aux  Corin- 
thiens,  aux  Galates,  Kj)Msiens, 
Pliilil'>inens,  Colossiens,  deux  aux 
Thessalo7nci ens,  deux  a  Timothee, 
a  Tite,  Philemon,  aux  Ilehreux ; 
et  les  sept  Epitres  des  autres  A^^o- 
tre.'i,  savoir  une  de  saint  Jacques, 
deux  de  saint  Pierre,  trois  de 
saint  Jean,  et  une  de  saint  Jude ; 
enfin  V Apocalypse  de  saint  Jean 
Apotre. 

Art.  v. 
de  acctoritate  sackie  scripture. 

Wous  recevons  tous  ces  livres-ld 
seidement,  pour  saints  et  cano- 
niques,  pour  regler,  fonder  et  eta- 
blir  notre  foi,  et  croyons  pleine- 
ment  toutes  les  choses  qui  y  sont 
contenues,  non  pas  tant  parce  que 
VEglise  les  recoit  et  ap>p>rouve  tels, 
mais  principalenient  parce  que  le 
Saint-Esprit  nous  rend  temoign- 


the  Proverbs,  Ecclesiastes,  and  the 
Song  of  Songs ;  tlie  four  great 
Prophets :  Isaiah,  Jeremiah,  Ezekiel, 
and  Daniel ;  and  the  twelve  lesser 
Prophets,  viz.,  Ilosea,  Joel,  Amos, 
Obadiah,  Jonah,  Micah,  Nalnim, 
Habakknk,  Zephaniah,  Haggai, 
Zechariah,  and  Malachi. 

Those  of  the  New  Testament  are : 
the  four  Evangelists,  viz.,  Matthew, 
Mark,  Luke,  and  John  ;  the  Acts 
of  the  Apostles ;  the  fourteen  Epis- 
tles of  the  Apostle  Paul,  viz.,  one 
to  the  Romans,  two  to  the  Corin- 
thians, one  to  the  Galatians,  one  to 
the  Ephesians,  one  to  the  Philip- 
pians,  one  to  the  Colossians,  two  to 
the  Thessalonians,  two  to  Timothy, 
one  to  Titus,  one  to  Philemon,  and 
one  to  the  Hebrews ;  the  seven 
Epistles  of  the  other  Apostles,  viz., 
one  of  James,  two  of  Peter,  three 
of  John,  one  of  Jude ;  and  the 
Revelation  of  the  Apostle  John. 

Art.  V. 

WHENCE    DO    THE    HOLY    SCRIPTURES    DERIVE 
THEIR   DIGNITY   AND   AUTHORITY. 

We  I'eceive  all  these  books,  and 
these  only,  as  holy  and  canonical, 
for  the  regulation,  foundation,  and 
confirmation  of  our  faith ;  believ- 
ing, without  any  doubt,  all  things 
contained  in  them,  not  so  much 
because  the  Church  receives  and 
approves  them  as  such,  but  more 
especially  because  the  Holy  Ghost 


THE  BELGIC  CONFESSION.     A.D.  15G1. 


387 


age  en  notre  cceur^  qiCils  sont  de 
Dieu^et  aussi  quHls  sont  aj^prouves 
tels  jpar  eux-memes ;  car  les  aveu- 
gles  memes peuvent  apercevoir  que 
Us  choses  adviennent  qui  y  sont 
jpredites. 

Art.  VI. 

DE   DISCRIMINE    LIBRORUM   CANONICORUM   ET 
APOCRYPHORUM. 

Nous  mcttons  difference  entre  ces 
sain  ts  livres  etles  livres  apocryphes, 
qui  sont  le  troisihne  et  quatrihne 
livre  d^Esdras,  le  livre  de  Tobie, 
Judith,  Sapience,  EccUsiastique, 
Baruc,  ce  qui  a  He  ajoute  a  Vhis- 
toive  d"* Ester,  le  cantique  des  trois 
Enfants  en  la  fournaise,  Vhistoire 
de  Susanne,  Vhistoire  de  Vidole  Bel 
et  du  Dragon,  VOraison  de  Ma- 
nasse,  et  les  deux  livres  des  Macca- 
hees,  lesquels  VEglise  pent  hien 
lire  et  y  prendre  instruction  dans 
les  choses  confomnes  aux  livres 
canoniques ,'  onais  ils  n'' out  point 
telle  force  et  vertu  que  par  un  te- 
moignage  qui  en  est  tire,  on  jpuisse 
arreter  quelque  chose  de  la  foi  ou 
religion  chretienne,  tant  s''en  faut 
quHls  puissent  ratnoindrir  Vau- 
torite  des  autres  saints  livres. 

Art.  VII. 
DE  perfectione  sacr^e  scriptur.e. 

JVoiis  croyons  que  cette  ^criture 
Sainte  contient  parfaitement  la 
volonte  divifie,  et  que  tout  ce  que 


witnessetli  in  our  hearts  that  they 
are  from  God,  whereof  they  carry 
the  evidence  in  themselves.  For 
the  very  blind  are  able  to  perceive 
that  the  things  foretold  in  them 
are  fallilling. 

Art.  VI. 
the  difference  between  the  canonical 

AND    apocryphal    BOOKS. 

We  distinguish  these  sacred 
books  from  the  apocryphal,  viz., 
the  third  and  fourth  book  of'  Es- 
dras,  the  books  of  Tobias,  Judith, 
Wisdom,  Jesus  Syrach,  Baruch,  the 
appendix  to  the  book  of  Esthei-, 
the  Song  of  the  Three  Children  in 
the  Furnace,  the  History  of  Su- 
sannah, of  Bell  and  the  Dragon, 
the  Prayer  of  Manasses,  and  the 
two  books  of  Maccabees.  All 
which  tlie  Cluirch  may  read  and 
take  instruction  from,  so  far  as  they 
agree  with  the  canonical  books; 
but  they  are  far  from  having  such 
power  and  efficacy  as  tliat  we  may 
from  their  testimony  confirm  any 
point  of  faith  or  of  the  Christian 
religion  ;  mucli  less  to  detract  from 
the  authority  of  the  other  sacred 
books. 

Art.  VII. 

THE   sufficiency   OF  THE   HOLY   SCRIPTURES 
TO    BE    THE    ONLY    RULE    OF    FAITH. 

We  believe  that  these  Holy  Script- 
ures fully  contain  the  will  of  God, 
and  that  whatsoever  man  ouffht  to 


3SS 


SYMBOLA  EVANGELICA. 


Vhomme    doit    croire   jpour    Hre  believe  unto  salvation,  is  sufficient 


sauve,  y  est  siiffisamment  en- 
seignt}  Car  jpuisque  toute  la 
manure  da  sei'vice  que  Dicu  rc- 
quieri  de  nous  y  est  tres  au  long 
decrite,  les  homines^  mtme  fussent- 
ils  Ajyotres,  ne  doivent  enseigner 
autrem.ent'^  que  ce  qui  nous  a  ete 
cnseigne par  les  Saintes  Eeritures, 
encore  mtme  que  ce  fat  U7i  ange 
du  Ciel,  comme  dit  saint  Paul  :^ 
car  puisqu^il  est  defendu  d'aj ou- 
ter ni  diminner  a  la  Parole  de 
Dieu^  cela  cUmontre  Men  que  la 
doctrine  est  tres-jxirfaite  et  accom- 
jplie  en  toutes  sortes.  Aussi  ne 
faut-il pas  comparer  les  ecrits  des 
hommes,  quelque  saints  quails  aient 
tte,  aux  ecrits  divins,^  ni  la  cou- 
tume  a  la  verite  de  Dieu^  {car  la 
verite  est  ]par-dessus  tout),  ni  le 
grand  nombre,  ni  V anciennete,  ni 
la  succession  des  temps  ni  des per- 
sonnes,  ni  les  conciles,  decrets,  ou 
arrtts :  car  tous  hommes  d''eux- 
memes  sont  menteurs^  et  plus 
vains  que  la  vanite  menie.  C^est 
poitrquoi  nous  rejetons  de  tout 
notre  coeur  tout  ce  qui  ne  s'accorde 


ly  taught  therein.  For  since  the 
whole  manner  of  worship  which 
God  requires  of  us  is  written  in 
them  at  large,  it  is  unlawful  for 
any  one,  though  an  Apostle,  to  teach 
otherwise  than  we  are  now  taught 
in  the  Holy  Scriptures :  nay^  though 
it  icere  an  angel  from  heaven,  as 
the  Apostle  Paul  saitli.  For  since 
it  is  forbidden  to  add  unto  or  take 
away  any  thing  from  the  Word 
of  God,  it  doth  thereby  evidently 
appear  that  the  doctrine  thereof  is 
most  perfect  and  complete  in  all 
respects.  Neither  may  we  com- 
pare any  writings  of  men,  though 
ever  so  holy,  with  those  divine 
Scriptures;  nor  ought  we  to  com- 
pare custom,  or  the  great  multi- 
tude, or  antiquity,  or  succession  of 
times  or  persons,  or  councils,  de- 
crees, or  statutes,  with  the  truth 
of  God,  for  the  truth  is  above  all : 
for  all  men  are  of  themselves  liars, 
and  more  vain  than  vanity  itself. 
Therefore  we  reject  with  all  our 
hearts  whatsoever  doth  not  agree 
with  this  infallible  rule,  Avliich  the 


'  Rom.  XV.  4;  Jean  iv.  2r>;  2  Tim.  iii.  IT,,  IG,  17;    1  Tier.  i.  1  ;  Trov.  xxx.  5;  Gal.  xxx. 
I.') ;  Apoc.  xxii.  18 ;  Jean  xv.  li> ;  Act.  ii.  27. 

=■  1  Tier.  iv.  11 ;   1  Cor.  xv.  2,  3  ;  2  Tim.  iii.  14  ;   1  Tim.  i.  3  ;  2  Jean  10. 

^  Gal.  i.  8,  9  ;  1  Cor.  xv.  2  ;  Act.  xxvi.  22  ;  Rom.  xv.  4 ;   1  Pier.  iv.  11 ;  2  Tim.  iii.  14. 

*  Deut.  xii.  32 ;  Prov.  xxx.  G;  Apoc.  xxii.  18;  Jean  iv.  25. 

*  Matt.  XV.  3;  xvii.  5 ;  Marc  vii.  7;  Es.  i.  12 ;  1  Cor.  ii.  4. 

*  Es.  i.  12 ;  Rom.  iii.  4;  2  Tim.  iv.  3,  4. 
■'  Psa.  Ixii.  10. 


THE  BELGIC  CONFESSION.     A.D.  15G1. 


389 


d  cette  regie  infaillihle^  comme 
nous  somnies  enseignes  de  faire 
2)ar  les  Apotres, disant :  K])rouvcz 
les  esjc>7'its  sHls  sont  de  Dieu^  et : 
Si  quelqiCun  vient  a  vous  et  n^a^p- 
jporte  point  cette  doctrine,  ne  le 
recevez  point  en  voire  maison? 

Akt.  VIII. 

DE   SACROSANCTA  TRINITATE  PERSONARU5I  IN 
UNICA   ESSENTIA  DIVINA. 

Suivant  cette  verite  et  Parole 
de  Dieu,  nous  croyons  en  un  seul 
Dieu  qui  est  une  seide  essence,^ 
en  laguelle  il  y  a  trois  personnes^ 
reellement,  et  a  la  verite,  et  tter- 
nellement  distinguees  selon  leurs 
propriHes  incommunicahles,  sa- 
voir  :  le  Pere,  le  Fits,  et  le  Saint- 
Esprit ;'^  le  Pere  etant  cause,  ori- 
gine  et  commencement  de  toutes 
chases,  tant  visihles  git' invisibles? 
Le  Fits  qui  est  la  Parole^  la  Sa- 
gesse^  et  V Image  du  Pere}^  Le 
Saint-Esprit,  la  Vertu  et  P%ds- 
sance  eternelle^^  p)rocedante  du 
Pere  et  du  FilsP  Et  cependant 
une  telle  distinction  ne  fait  p)C(,s 
que  Dieu  soit  divise  en  trois, 
puisqiie  VEcriture  nous  enseigne 
que  le  Pere,  le  Fits,  et  le  Saint- 
Esprit   ont  cJiacun   sa  personne 


Aj)ostles  have  taught  us,  saying, 
Try  the  spirits  ivhether  they  are 
of  God ;  likewise,  If  there  come 
any  unto  you,  and  bring  not  this 
doctrine,  receive  him  not  into  your 
house. 

Art.  VIII. 

GOD   IS  ONE  IN  ESSENCE,  YET  DISTINGUISHED 
IN  THREE   PERSONS. 

According  to  this  truth  and  tliis 
Word  of  God,  we  believe  in  one 
only  God,  who  is  one  single  essence, 
in  which  are  three  persons,  reall}^, 
truly,  and  eternally  distinct,  ac- 
cording to  their  incommunicable 
properties  ;  namely,  the  Father,  and 
the  Son,  and  the  Holy  Ghost.  The 
Father  is  the  cause,  origin,  and  be- 
ginning of  all  things,  visible  and 
invisible ;  the  Son  is  the  Word, 
Wisdom,  and  Image  of  the  Father ; 
the  Holy  Ghost  is  the  eternal 
Power  and  Might,  proceeding  from 
the  Father  and  the  Son.  Never- 
theless God  is  not  by  this  distinc- 
tion divided  into  three,  since  the 
Holy  Scriptures  teach  us  that  the 
Father,  and  the  Son,  and  the  Holy 
Ghost  have  each  his  personality, 
distinguislied  by  their  properties; 


^  Gal.  vi.    IG;    1    Cor.  iii,  11;    2   Thess. 

ii.  2. 
2  1  Jean  iv.  1. 
'  2  Jean  10. 
"  Es.  xliii.  10. 
'  1  Jean  v.  7  ;  Heb.  i.  3. 
*  Matt,  xxviii.  19. 


•>  1  Cor.  viii.  6  ;  Col.  i.  16. 

®  Jean  i.  1,  2;  Apoc.  xix.  13;    Prov.  viii. 

12. 
'  Prov.  viii.  1 2,  22,  etc. 
"  Col.  i.  m  ;  Heb.  i.  3. 
"  Matt.  xii.  28. 
'=■  Jean  xv.  26:  Gal.  iv.  6. 


390 


SYMBOLA  EVANGELICA. 


distincte  jpar  des  ^rojpriHes ;  de 
sorte,  toutefois,  que  ces  trois  jper- 
sonnes  ne  sont  qxCun  seul  Dieu. 
11  est  done  manifeste  que  le  Ph^e 
n^est  iwlnt  le  Fils,  et  que  le  Fits 
invest  point  le  Ptre :  semblablement 
que  le  Saint -Esprit  ii'est  pas  le 
Ptre  ni  le  Fits.  Cependant  ces 
personnes  ainsi  distinctes  ne  sont 
pas  divisees,  ni  covfondues,  ni 
melees  :  car  le  Ptre  i-C a  point  pris 
chair  ni  aussi  le  Saint -Esprit, 
mais  <^a  ttt  seidement  le  Fits}  Le 
Ptre  n'' a  jamais  He.  sans  son  Fils 
ni  sans  son  Saint -Esprit,  p>arce 
que  tous  trois  sont  d''tternitt  egale, 
en  une  meme  essence.  II  rHy  a 
point  de  premier  ni  de  dernier, 
car  tous  trois  sont  un  en  verite  et 
puissance,  en  bonte  et  mistricorde. 

Art.  IX. 

DE     SACROSANCTA     TRINITATE     SCRIPTURiE 
TESTIMONIA. 

N^ous  connaissons  toutes  ces 
cJioses  tant  par  les  ttmoignages  de 
la  Sainte  Ecriture,  que  par  les 
fffcts,  et  principalement  par  ceux- 
Id  que  nous  sentons  en  7ious.  Les 
temoignages  des  Ecritures  Saintes 
qui  nous  e7iseignent  de  croire  cette 
sainte  Trinite  sont  tcrits  en  p>lu- 
sieurs  lieux  de  VAncien  Testa- 
ment, qui  n'ont  point  besoin  de 
dtnomhrenient,  mais  de  clioix  et  de 


but  in  such  wise  that  these  three 
persons  are  but  one  only  God. 
Hence,  then,  it  is  evident  that  the 
Father  is  not  the  Son,  nor  the  Son 
the  Fatlier,  and  likewise  the  Holy 
Ghost  is  neither  the  Father  nor 
the  Son.  Nevertheless  these  per- 
sons thus  distinguished  are  not  di- 
vided nor  intermixed ;  for  the  Fa- 
ther hath  not  assumed  the  flesh, 
nor  liath  the  Holy  Ghost,  but  the 
Son  only.  The  Father  hath  never 
been  without  his  Son,  or  without 
his  Holy  Ghost.  For  they  are  all 
three  co-eternal  and  co-essential. 
There  is  neither  first  nor  last; 
for  they  are  all  three  one,  in 
truth,  in  power,  in  goodness,  and 
in  mercy. 

Art.  IX, 

THE   PROOF  OF   THE   FOREGOING   ARTICLE   OF 
THE  TRINITY  OF  PERSONS  IN  ONE  GOD. 

All  this  we  know,  as  well  from 
the  testimonies  of  Holy  Writ  as 
from  their  operations,  and  chiefly 
by  those  we  feel  in  oui'selves.  The 
testimonies  of  the  Holy  Scriptures, 
that  teach  us  to  believe  this  Holy 
Trinity,  are  written  in  many  places 
of  the  Old  Testament,  which  are 
not  so  necessary  to  enumerate  as 
to  choose  them  out  with  discretion 
and  judgment.  In  Genesis  i.  26, 27, 


»  Phil.  ii.  6,  7  ;  Gal.  iv.  4  ;  Jean  i.  14. 


THE  BELGIC  CONEESSION.     A.D.  15G1. 


391 


discrttion.  Au  livre  de  la  Genese 
Dieu  dit :  Faisons  VJiomme  a 
iiotre  image^  et  selon  notre  sem- 
hlance,  etc}  Dieu  done  crea  Vhoin- 
me  d  son  image :  il  les  crea,  dis-je, 
male  et  femelle.  Void  Adam  est 
fait  Gomme  Vun  de  nous?  II  ap- 
jpert  par  cela,  q^cHl  y  a  pduTolitt 
de jpersonnes  en  la  Divinite,  guand 
il  dit:  Faisons  Vhomme  d  notre 
image  J  et  puis  il  montre  V unite 
guand  il  dit :  Dieu  crea,  etc.  11 
est  vrai  guHl  ne  dit  point  Id  com- 
hien  il  y  a  de  personnes  ;  mats  ce 
qui  nous  est  ohscur  e?i  VAncien 
Testament  tious  est  tres-clair  au 
Nouveau. 

Car  guand  notre  Seigneur 
fut  baptise  au  Jourdain^  la  voix 
du  Plre  a  He  entendue,  disant: 
Celui-ci  est  mon  Fils  hien-aime; 
le  Fils  est  vu  en  Veau,  et  le  Saint- 
Esprit  apparait  en  forme  de  co- 
lonibe.  De  meme  au  hapttme  de 
tousfideles  cettefaqon  a  ete  ordon- 
nee  de  Clirist :  Baptisez  toiites  les 
nations  au  nom  du  Pere  et  du  Fils 
et  du  Saint-Esprit}  En  VEvangile 
selon  Saint  Luc,  Vange  Gabriel 
parte  ainsi  d  Marie,  mere  de  notre 
Seigneur :  Le  Saint-Esprit  survi- 
endra  en  toi  et  la  vertu  du  Souve- 
rain  te  couvrira  de  son  omire,  dest 
pourguoi  ce  qui   naitra   de    toi 


God  saith :  Let  tis  mahe  man  in 
our  image,  after  our  likeness,  etc. 
So  Ood  created  man  in  his  own 
image,  male  and  female  created 
he  them.  And  Gen.  iii.  22:  Be- 
hold, the  man  has  become  as  one 
of  us.  From  this  saying,  Let  us 
maJce  man  in  our  image,  it  ap- 
pears that  there  are  more  persons 
than  one  in  the  Godhead;  and 
when  he  saith  God  created,  this 
signifies  the  nnity.  It  is  true  he 
doth  not  say  how  many  persons 
there  are,  but  that  which  appears 
to  us  somewhat  obscure  in  the  Old 
Testament  is  very  plain  in  the 
New. 

For  w^hen  our  Lord  was  bap- 
tized in  Jordan,  the  voice  of  the 
Father  was  heard,  saying.  This 
is  my  beloved  Son :  the  Son  was 
seen  in  the  water;  and  the  Holy 
Ghost  appeared  in  the  shape  of  a 
dove.  This  form  is  also  instituted 
by  Christ  in  the  baptism  of  all  be- 
lievers. Baptize  all  natiojis,  in 
the  name  of  the  Father  and  of 
the  Son,  and  of  the  Holy  Ghost. 
In  the  Gospel  of  Luke  the  angel 
Gabriel  thus  addressed  Mary,  the 
mother  of  our  Lord:  The  Holy 
Ghost  shall  come  upon  thee,  and 
the  power  of  the  Highest  shall 
overshadow    thee,    therefo7'e    also 


»  Gen.  i.  26, 27. 
YOL.  III.- 


^  Gen.  iii.  22. 


^Matt.iii.  IG,  17. 


*  Matt,  xxviii.  19. 


-Co 


392 


SYMBOLA  EVANGELICA. 


saint,  sera  ajypelt  le  Fils  de  Dieu} 
Et  ailleurs  il  est  dlt :  La  grace  de 
noire  Seigneur  Jesus- Christ,  et  la 
charite  de  Dieu,  et  la  communica- 
tion du  Saint-Esprit  soient  avec 
vous?  II  y  en  a  trois  qui  donnent 
temoignage  au  del,  le  Ptre,  la 
Parole,  et  le  Saint-Esprit  et  ces 
trois  sont  un.^  Pans  tous  ces  pas- 
sages nous  sommes  a  plein  ensei- 
gnes  des  trois  jpersonnes  en  une 
seule  essence  divine.  Et  qiioique 
cette  doctrine  surj>asse  Ventende- 
ment  humain,  cepeiidant  no2is  la 
croyons  inaintenant  par  la  Pa- 
role, attendant  d^en  avoir  pleine 
connaissance  et  jouissance  au 
del.* 

Or  ilfaut  aussi  noter  les  offices 
et  effets  2>articuUers  des  trois  per- 
sonnes  envers  nous.  Le  Pere  est 
a])2yele  notre  Createur  par  sa  ver- 
iu.^  Le  Fils  est  notre  Sauveur  et 
Redempfeur  j?a/'  son  sang^  Le 
Saint-Esprit  est  notre  sanctifica- 
teur  par  sa  demeurance  en  nos 
cceurs.'' 

Cette  doctrine  de  la  saintc  Tri- 
nite  a  toujours  tte  maintenue  en 
la  vroAe  Eglise,  depuis  le  temps 
des  A2?6tres  jusqu'' a  present,  contre 
les  Juifs,  les  Ifahojnttans,  et  con- 


that  holy  thing  which  shall  he  horn 
of  thee  shall  he  called  the  Son  of 
God.  Likewise,  The  grace  of  our 
Lord  Jesus  Christ,  and  the  love  of 
God,  and  the  communion  of  the 
Holy  Ghost  he  with  you.  And 
There  are  three  that  hear  record  in 
heaven,  the  Father,  the  Word,  and 
the  Holy  Ghost,  and  these  three 
are  one.  In  all  which  places  we 
are  fully  taught  that  there  are  three 
persons  in  one  only  divine  essence. 
And  although  this  doctrine  far  sur- 
passes all  human  understanding, 
nevertheless  we  now  believe  it  by 
means  of  the  Word  of  God,  but 
expect  hereafter  to  enjoy  the  per- 
fect knowledge  and  benefit  thereof 
in  heaven. 

Moreover  we  must  observe  the 
particular  oflices  and  operations  of 
these  three  persons  towards  ns. 
The  Father  is  called  our  Creator 
by  his  power ;  the  Son  is  our  Sav- 
iour and  Redeemer  by  his  blood ; 
the  Holy  Ghost  is  our  Sanctifier 
by  his  dwelling  in  our  hearts. 

This  doctrine  of  the  Holy  Trin- 
ity hath  always  been  defended  and 
maintained  by  tlie  true  Church, 
since  the  times  of  the  Apostles  to 
this    very  day,  against  the   Jews, 


'  Luc  i.  35. 

*2Cor.  xiii.  13. 

'  1  Jean  v.  7  [?]. 

*  Psa.  xlv.  8  ;  Es.  Ixi.  1. 


*  Eccl.  xii.  3  ;  Mai.  ii.  10 ;   1  Pier.  i.  2. 
"  1  Pier.  i.  2 ;   1  Jean  i.  7 ;  iv.  14. 
'  1  Cor.  vi.  11 ;   1  Pier.  i.  2  ;  Gal.  iv.  6  ; 
Tit.  iii. .');  Rom.  viii.  9;  Jean  xiv.  16. 


THE  BELGIC  CONFESSION.     A.D.  15G1. 


393 


ire  quelques  Jaux  CkrHieiis  et  He- 
retiques,  comme  Marcion,  Mants, 
Praxeas^  Sabellius^  Paul  de  Sa- 
mosate,  Arius  et  autres  semllables, 
lesquels  ci  hon  droit  ont  He  con- 
damnes /par  les  Saints  Peres. 

Ainsi  nous  recevons  volontiers 
en  cette  matiere  les  trois  symboles, 
celui  des  Apotres,  ceux  de  Nicte 
et  dAthanase,  et  semhlahlement  ce 
qui  en  a  ete  determine  par  les  An- 
ciens  conformenient  a  ceux-ci.   . 

Art.  X. 

DE      iETKRNA     DEITATE     FILII      DEI,    DOJIISI 
NOSTRI   JESU   CHRISTI. 

Nous  croyons  que  Jesus-  Christ, 
quant  d  sa  nature  divine,  est  Fils 
unique  de  Dieu^  Hernellement  en- 
gendre^  n'etant  nifait  ni  cree  {car 
il  serait  creature),  dhme  essence 
avec  le  Pere,^  coeternel,^  la  marque 
engravee  de  la  jpersonne  du  Pere,  et 
la  splendeur  de  sa  glorie,^  etant  en 
tout  semhlahle  a  Lui  ^^  lequel  est 
Fils  de  Dieu  non  point  seidement 
depuis  quHl  a  pris  notre  nature, 
mais  de  toute  eternite ;'^  comme  ces 
temoignages  oious  enseignent,  etant 
raptportes  Vun  a  Vautre.  Moyse 
dit  que  Dieu  a  cree  le  monde ;^ 
Saint-Jean  dit  que  toutes  choses 


Mohammedans,  and  some  false 
Christians  and  heretics,  as  Mar- 
cion.  Manes,  Praxeas,  Sabellius,  Sa- 
mosatenns,  Arius,  and  such  like, 
who  have  been  justly  condemned 
by  the  orthodox  fathers. 

Therefore,  in  this  point,  we  do 
willingly  receive  the  three  creeds, 
namely,  that  of  the  Apostles,  of 
Nice,  and  of  Athanasius ;  likewise 
that  which,  conformable  there- 
unto, is  agreed  upon  by  the  an- 
cient fathers. 

Art.  X. 

JESUS   CHRIST   IS   TRUE   AND   ETERNAL   GOD. 

We  believe  that  Jesus  Christ,  ac- 
cording to  his  divine  nature,  is  the 
only  begotten  Son  of  God,  begotten 
from  eternity,  not  made  nor  created 
(for  then  he  would  be  a  creature), 
but  co-essential  and  co-eternal  with 
the  Father,  the  express  image  of 
his  person,  and  the  brightness  of 
his  glory,  equal  unto  him  in  all 
things.  Who  is  the  Son  of  God, 
not  only  from  the  time  that  he  as- 
smned  our  nature,  but  from  all 
eternity,  as  these  testimonies,  when 
compared  together,  teach  us.  Mo- 
ses saith  that  God  created  the 
world;   and  John   saith  that  all 


I  Jean  i.  18,49. 

"  Jean  i.  14;  Col.  i.  15. 

=  Jean  x.  30 ;  Phil  ii.  G. 

*  Jean  i.  2 ;  xvii.  5 ;  Apoc.  i.  8. 

'  Heb.  i.  3. 


^  Phil.  ii.  G. 

'Jean  viii.  23,  58;   ix.35,  3G,  37;  Act, 

viii.  37;  Rom.  ix.  5. 
«Gen.  i.l. 


39i 


SYMBOLA  EVANGELICA. 


ont  tie  creeespar  la  Parole^  laquelle 
il  apjpelle  Dieu?  JJAjpotre  dit 
que  D'leu  a  fait  les  silcles  jpar  son 
Fils?  Saint-Paul  dit  encore  que 
Dieu  a  cree  toutes  choses  ^ar  Je- 
sus-Christ.^ Ilfaut  done  que  ce- 
lui  qui  est  nomine  Dieu^  Parole^ 
Fils,  et  Jesus-Christ,  ait  dejd  He 
lorsque  toutes  choses  ont  ete  creees 
X>ar  luiJ^  Cest  jpourquoi  le  pro- 
jphete  MicMe  dit :  Son  issue  est 
des  les  jours  d^tternite^  Et  VAjpo- 
tre  :  II  est  sans  commencement  de 
jours,  sans  fin  de  vie.^  II  est  done 
le  vrai  Dieu  eternel,  le  Tout-Puis- 
sant, lequel  nous  invoquons,  ado- 
rons  et  servons. 


Art.  XI. 

DE    PKESONA    ET   .STERNA   DEITATE   SPIRITUS 
SANCTI. 

JS^ous  croyons  et  confessons 
aussi  que  le  Saint-Esjprit  jpro- 
clde  eternellement  du  Pere''  et  du 
Fils^  rHetant  ni  fait,  ni  cree,  ni 
aussi  engendre,  mais  seidement 
jprocedant  des  deux;  lequel  est 
la  troisilme  personne  de  la  Tri- 
nite  en  ordre,  d'^une  mtme  essence 
et  majeste  et  gloire  avec  le  Plre 
et   le  Fils,  etant   vrai  et   eternel 


things  were  made  hy  that  Wo7'd, 
which  he  calleth  God ;  and  the 
Apostle  saith  that  God  made  the 
worlds  hy  his  Son  ;  hkewise,  that 
God  created  all  things  hy  Jesus 
Christ.  Therefore  it  must  needs 
follow  that  he — who  is  called  God, 
the  AVord,  the  Son,  and  Jesns 
Christ — did  exist  at  that  time  when 
all  things  w^ere  created  by  him. 
Therefore  the  Prophet  Micah  saith: 
His  goings  forth  have  heen  from 
of  old,  from  everlasting.  And  the 
Apostle:  He  hath  neither  begin- 
ning of  days  nor  end  of  life,  lie 
therefore  is  that  true,  eternal,  and 
almighty  God,  whom  we  invoke, 
worship,  and  serve. 

Art.  XL 

THE    HOLY    GHOST     IS     TRUE     AND     ETERNAL 
GOD. 

We  believe  and  confess  also  that 
the  Holy  Ghost  from  eternity  pro- 
ceeds from  the  Father  and  Son; 
and  therefore  is  neither  made, 
created,  nor  begotten,  but  only  pro- 
ceedeth  from  both;  who  in  order 
is  the  third  person  of  the  Holy 
Trinity;  of  one  and  the  same  es- 
sence, majesty,  and  glory  with  the 
Father  and  the  Son ;  and  therefore 


'  Jean  i.  3. 

*  Heb.  i.  2. 
'  Col.  i.  16. 

*  Col.  i.  16. 


"  Mich.  V.  2. 

«  Ile'b.  vii.  3. 

'  Psa.  xxxiii.  6, 17 ;  Jean  xiv,  16. 

®  Gal.  iv.  6 ;  Rom.  viii.  9  ;  Jean  xv.  26. 


THE  BELGIC  CONFESSION.     A.D.  15G1. 


395 


Dieu,  combine  nous  enseignent  les  is  the  true  and  eternal  God,  as  the 


Ecritures  Saintes} 

Anx.  XII. 

DE  CREATIONE   SIUNDI,  ET   DE   ANGELIS. 

Nous  croyons  que  le  Pere  a  cree, 
de  rien  le  del  et  la  terre,  et  toutes 
creatu7'es,  quand  ban  lui  a  sernble, 
par  sa  Parole,  (^ est-a-dire par  son 
Fils^  donnant  a  chaque  creature 
leur  etre,  forme  et  figures,  et  di- 
thers offices  pour  servir  a  leur  Cre- 
ateur :  et  que  maintenant  mtine 
il  les  soutient  et  gouverne  toutes 
selon  sa  providence  eternelle  et 
par  sa  vertu  infinie^ poiir  servir 
a  Vhonime,^  afin  que  Vhomme  serve 
a  son  Dieu.^  II  a  aussi  cree  les 
anges  hons^ pour  etre  ses  messagers' 
et  pour  servir  a  ses  elus  :^  desquels 
les  uns  sont  trebuches  de  V excellence 
en  laqiielle  Dieu  les  avail  crees,  en 
perditio7i  eternelle,'^  et  les  autres 
ont  p)ersiste  et  demeure  en  lear 
premier  Hat,  par  la  grace  de 
Dieu}^  Les  diables  et  esprits 
malins  sont  tellement  coi'rompus, 
qtCils  sont  ennemis  de  Dieu  et  de 
tout  blen,  epiant  V Eglise  comme 
brigands,  de  tout  leur  pouvoir,^^ 


Holy  Scripture  teaches  us. 

Art.  XII. 

OF   THE   CREATION. 

AVe  believe  that  the  Father,  by 
the  Word — that  is,  by  his  Son — 
created  of  nothing  the  heaven,  the 
eartli,  and  all  creatures,  as  it  seemed 
good  nnto  him,  giving  unto  every 
creature  its  being,  shaj^e,  form,  and 
several  offices  to  serve  its  Creator ; 
that  he  doth  also  still  uphold  and 
govern  them  by  his  eternal  provi- 
dence and  infinite  power  for  the 
service  of  mankind,  to  the  end  that 
man  may  serve  his  God.  He  also 
created  the  angels  good,  to  be  his 
messengers  and  to  serve  his  elect : 
some  of  whom  are  fallen  from  that 
excellency,  in  which  God  created 
them,  into  everlasting  perdition ; 
and  the  others  have,  by  the  grace 
of  God,  remained  steadfast,  and 
continued  in  their  primitive  state. 
The  devils  and  evil  spirits  are  so 
depraved  that  they  are  enemies  of 
God  and  every  good  thing  to  the 
utmost  of  their  power,  as  murder- 
ers watching  to  ruin  the  Church 


'  Gen.  i.  2 ;  Es.  xlviii.  IG ;  Ixi.  1 ;  Act. 
V.  3,  4;  xxviii.  25;  1  Cor.  iii.  IG; 
vi.  19  ;  Psa.  cxxxix.  7. 

*  Gen.  i.  1 ;  Es.  xl.  2G ;  Heb.  iii.  4;  Apoc.  iv. 

11 ;  1  Cor.  viii.  G ;  Jean  i.  3 ;  Col.  i.  16. 
2  He'b.  i.  3 ;  Psa.  civ.  10,  etc. ;  Act.  xvii.  25. 

*  1  Tim.  iv.  3,  4;  Gen.  i.  29,30;  ix.  2,  3; 

Psa,  civ.  14,  15. 


^  1  Cor.  iii.  22;  vi.  20;  Matt.  iv.  10. 

«  Col.  i.  IG. 

''  Psa.  ciii.  20 ;  xxxiv.  8 ;  cxlviii.  2. 

^Hel).  i.  14;  Psa.  xxxiv.  8. 

^  Jean  viii.  44;   2  Pier.  ii.  4;  Luc  viii. 

31 ;  Jud.  6. 
"  Matt.  XXV.  31. 
"  1  Pier.  v.  8 ;  Job  i.  7. 


396 


SYMBOLA  EVANGELICA. 


et  cmssi  chaque  membre, pour  tout 
detruire  et  gdterjpav  leurs  tromjpe- 

ries  ;^  c'est  jyourquoif  par  leur 
jprojpre  malice,  Us  sent  condamnes 
djyerjjetuelle  damnation,  attendant 
de  jour  en  jour  leurs  tournients? 
Etsur  ceci  nous  detestons  Verreur 
des  Sadduceens  qui  nient  qxCil  y 
ait  des  esjyrits  et  des  anges^  et  aus- 
si  Verreur  des  Manicheens  qui  di- 
sent  que  les  diahles  ont  leur  ori- 
gine  d'^eux-manes,  ttant  mauvais 
de  leur  propre  nature  sans  avoir 
ete  corrompus. 

Aet.  XIII. 

DE    PROVIDEXTIA    DEI. 

J^ous  croyons  que  ce  hon  Dieu, 
apres  avoir  cree  toutes  choses,  ne 
les  a  pas  aba?idonnees  a  Vaventure 
ni  a  fortune  ^  mais  les  conduit  et 
goicverne  de  telle  facon,  selon  sa 
sainte  volunte^  que  rien  n^advient 
en  ce  monde  sans  son  ordonnance^ 
quoique  toutefois  Dieu  ne  soit 
point  auteur  ni  coupdble  du  onal 
qui  arrive  /  car  sa  puissance  et 
honte  est  tellement  grande  et  in- 
comprehensible, que  mtme  il   or- 


and  every  niember  thereof,  and  by 
their  wicked  stratagems  to  destroy 
all ;  and  are  therefore,  by  their  own 
wickedness,  adjudged  to  eternal 
damnation,  daily  expecting  their 
horrible  torments.  Therefore  Ave 
reject  and  abhor  the  error  of  the 
Sadducees,  who  deny  the  existence 
of  spirits  and  angels ;  and  also  that 
of  the  Manichees,  who  assert  that 
the  devils  have  their  origin  of  them- 
selves, and  that  they  are  wicked  of 
their  own  natnre,  without  having 
been  corrupted. 

Art.  XIII. 

OF   DIVIXE  PROVIDENCE. 

We  believe  that  the  same  God, 
after  he  had  created  all  things,  did 
not  foi-sake  them,  or  give  them  up 
to  fortune  or  chance,  but  that  he 
rules  and  governs  them,  according 
to  his  holy  will,  so  that  nothing 
happens  in  this  world  without  his 
appointment;  nevertheless,  God 
neither  is  the  author  of,  nor  .can 
be  charged  with,  the  sins  which 
are  committed.  For  his  power  and 
goodness  are  so  great  and  incom- 


»  Gen.  iii.  1 ;  Matt.  xiii.  2.');  2  Cor.  ii.  11 ;  xi.  3, 14. 
^  Matt.  XXV.  41 ;  Luc  viii.  ?>Q,  31. 
'  Act.  xxiii.  8. 

*  Jean  v.  17;  Hebt  i.  3;  Prov.  xvi.  4;  Psa.  civ.  9,  etc. ;  Psa.  cxxxix.  2,  etc. 

*  Jacq.  iv.  15;  Job  i.  21 ;  1  Rois  xxii.  20;  Act.  iv.  28;  1  Sam.  ii.  25;  Psa.  cxv.  3; 
xlv.  7  ;  Am.  iii.  fi  ;  Dent.  xix.  5  ;  Prov.  xxi.  1  ;  Psa.  cv.  25  ;  Es.  x.  5,  G,  7  ;  2  Thess.  ii.  11 ; 
Ezech.  xiv.  9;  Rom.  i.  28;  Gen.  xlv.  8;  1.  20;  2  Sam.  xvi.  10;  Gen.  xxvii.  20;  Psa. 
Ixxv.  7,  8;  Es.  xlv.  7;  Prov.  xvi,  4;  Lam.  iii.  37,  38;  1  Rois  xxii.  34,  38;  Exod. 
xxi.  13. 


THE  BELGIC  CONFESSION.     A.D.  15G1. 


397 


donne  etfait  trts-bien  et  justement 
son  ceuvre,  qiiand  meme  le  diable 
et  les  mtchants  font  injustement} 
Et  quant  a  ce  qiCil  fait  oxitrejjas- 
sant  le  sens  humain,  nous  ne  voii- 
lons  nous  en  enqxierir  curieusement 
j)lus  que  notre  ccqjacite  ne  ])orte, 
tnais,  en  toute  humilite  et  rtve- 
rence^  nous  adorons  lesjustesjuge- 
ments  de  Dieit  qui  nous  sont  ca- 
ches^ nous  contentant  d''Hre  disci- 
ples de  Christ,  pour  apj)rendre 
seulement  ce  qu'il  nous  montre  jycir 
sa  Parole,  et  ne  point  outrejpasser 
ces  homes. 

Cette  doctrine  nous  apporte  line 
consolation  indicihle,puisque  nous 
sommes  enseignts  par  elle,  que  onen 
ne  nous  peut  arriver  a  Vaventure, 
mais  par  Vordonnance  de  notre 
hon  Pere  celeste,  lequel  veille  pour 
nous  par  un  soin  paternel,  tenant 
toutes  creatures  sujettes  a  lui  ,'^ 
de  sorte  que  pas  un  des  cheveux 
de  notre  tete  {car  ils  sont  tous 
noinhres)  ni  7neme  un  petit  oiseau, 
ne  peut  tomher  en  terre^  sans  la 
volonte  de  notre  Pere.*  En  quoi 
nous  nous  reposons,  sachant  qxCil 
tient  les  diahles  en  hride,  et  tous 
nos  enneniis,  qui  ne  nous  peuvent 
nuire  sans  sa  permission  et  honne 
volonte. 


prehensible,  that  lie  orders  and 
executes  his  work  in  the  most  ex- 
cellent and  just  manner  even  when 
the  devil  and  wicked  men  act  un- 
justly. And  as  to  what  he  doth 
surpassing  human  understanding 
we  will  not  curiously  inquire  into 
it  further  than  our  capacity  will 
admit  of;  but  with  the  greatest 
humility  and  reverence  adore  the 
righteous  judgments  of  God  which 
are  hid  from  us,  contenting  our- 
selves that  we  are  disciples  of  Christ, 
to  learn  only  those  things  which  he 
has  revealed  to  us  in  his  AVord  with- 
out transgressing  these  limits. 

This  doctrine  affords  us  unspeak- 
able consolation,  since  we  are  taught 
thereby  that  nothing  can  befall  ns 
by  chance,  but  by  the  direction  of 
our  most  gracious  and  heavenly 
Father,  who  watches  over  us  with 
a  paternal  care,  keeping  all  creat- 
ures so  under  his  power  that  not 
a  hair  of  our  head  (for  they  are  all 
numbered),  nor  a  sparrow,  can  fall 
to  the  ground,  without  the  will  of 
our  Father,  in  whom  we  do  entire- 
ly trust;  being  persuaded  that  he 
so  restrains  the  devil  and  all  our 
enemies  that,  without  his  will  and 
permission,  they  can  not  hurt  us. 


'  Matt.  viii.  31,  32  ;   Jean  iii.  8. 
'  Rom.  xi.  33,  34. 


Matt.  viii.  31 ;  Job.  i.  12  ;  ii.  G. 
Matt.  X.  29,  30. 


39S 


SYMBOLA  EVANGELICA. 


Sur  cela  nous  rejet07is  Veri^eiir 
damjiable  des  Ejpicuriens,  qui  di- 
seiit  que  Dieu  ne  se  mele  de  I'ien 
et  laisse  alter  toutes  choses  a  Vaven- 
ture. 

Art.  XIV. 

DE   HOMINIS   CREATIONE,  LAISU  ET  CORRUP- 
TIONE. 

Ifous  croyons  que  Dieu  a  cree 
Vhomme  du,  Union  de  la  terre^  et 
Va  fait  et  forme  a  son  image  et 
ressemJjJance^  bon,  juste  et  saint, 
jpouvant  x>ttr  son  voidoir  accorder 
en  tout  au  vouloir  de  Dieuj"^  mais 
quand  il  a  He  en  lionneur,  il  n''en 
a  rien  su  ;  et  n\c  pas  recomvu  son 
excellences^  mais  s'est  volontaire- 
ment  assvjettl  au  peche,  et  par 
consequent  a  mort  et  a  maledic- 
tion, en  prHant  Voreille  a  la  pa- 
role du  diable.*  Car  il  a  trans- 
gresse  le  commandement  de  vie 
qxCil  avail  rec^u^  et  s'est  retranche 
de  Dieu,  qui  etait  sa  vraie  vie, par 
son  2)eche,^  ayant  corrompu  toute 
sa  nature^  j;a?'  oil  il  iest  rendu 
coupahle  de  mort  corporelle  et  spi- 
rituelle^  ct  Hant  devenu  mediant, 
pervers,  corromp>u  en  toutes  ses 
voies,  a  perdu  tons  ses  excellents 
dons  qiCil  avait  recus  de  Dieu^ 


And  therefore  we  reject  that 
damnable  error  of  the  Epicureans, 
who  say  that  God  regards  nothing, 
but  leaves  all  things  to  chance. 


Art.  XIV. 

OF  THE  CREATION  AND  FALL  OF  MAN,  AND  HIS 
INCAPACITY  TO  PERFORM  WHAT  ;IS  TRULY 
GOOD. 

We  believe  that  God  created 
man  out  of  the  dust  of  the  earth, 
and  made  and  formed  him  after 
his  own  image  and  likeness,  good, 
righteous,  and  holy,  capable  in  all 
things  to  will  agreeably  to  the  will 
of  God.  But  being  in  honor,  he 
understood  it  not,  neither  knew  his 
excellency,  but  willfully  subjected 
himself  to  sin,  and  consequently  to 
death  and  the  curse,  giving  ear  to 
the  words  of  the  devil.  For  the 
commandment  of  life,  which  he  had 
received,  he  transgressed ;  and  by 
sin  separated  himself  from  God, 
who  was  his  true  life,  having  cor- 
rupted his  whole  nature,  whereby 
he  made  himself  liable  to  corporal 
and  spiritual  death.  And  being 
thus  become  wicked,  perverse,  and 
corrupt  in  all  his  ways,  he  hath 
lost  all  his  excellent  gifts  which 
he   had   received  from  God,  and 


'  Cen.  i.  20;  Eccl.  Vii.  29;  Eph.  iv.  24. 
»  Gen.  i.  31 ;  Eph.  4.  24. 
'I'sa.  xlix.  21;  Es.  lix.  2. 

*  Gen.  iii.  6,17. 

*  Gen.  i.  3,  7. 


«  Es.  lix.  2. 

'  Epii.  iv.  18. 

«  Horn.  V.  12;   Gen.  ii.  17;  iii.  19. 

"  liom.  iii.  10,  etc. 


Pnk- 


THE  BELGIC  CONFESSION.     A.D.  15G1. 


399 


et  il  ne  lid  en  est  demeure  de  reste 
que  depetites  traces,^  qui  sont  suf- 
fisantes  ])our  rendre  Vhomme  in- 
excusahle^  d'autant  qxie  tout  ce 
qui  est  de  luiniere  en  nous  est  con- 
verti  en  ttnebres^  comme  V Ecri- 
tu7'e  nous  e7iseigne,  disant :  La 
lumihre  luit  dans  les  tenehres  et 
les  tenehres  ne  Vont  j^oint  com- 
jprise^  OIL  saint  Jean  apj>elle  les 
hommes  tenehres. 

Par  quoi  nous  rejetons  tout  ce 
qiCon  enseigne  du  franc  arbitre 
de  Vliomine,  jparce  qii'il  ii'est  que 
serf  de  jpeche^  et  ne  jpeut  aucune 
chose,  s^il  ne  hii  est  donne  du 
Ciel,'^  car  qui  est-ce  qui  se  van- 
tera  de  jpouvoir  faire  quelque 
hlen,  comme  de  soi-meme,  puisque 
Christ  dit:  Nul  ne  j)&ut  venir 
a  fnoi  si  onon  Plre  qui  nib  a  en- 
voye,  ne  V attire?"'  Qui  alleguer.a 
sa  volonte,  entendant  que  V affec- 
tion de  la  chair  est  inimitie  contre 
Dieu?^  Qui  jparlera  de  sa  con- 
naissance,  voyant  que  Vhomme  sen- 
suel  ne  comprend  2)oint  les  choses 
qui  sont  de  V Esprit  de  Dieuf^ 
Bref  qui  mettra  en  avant  tine 
seule  pensee  ?  vit  qxCil  entend  que 
nous  'ne  soinmes  pas  capcthles  de 
penser  quelque   chose  comme  de 


only  retained  a  few  remains  there- 
of, which,  however,  are  sufficient 
to  leave  man  without  excuse ;  for 
all  the  light  which  is  in  us  is 
changed  into  darkness,  as  the 
Scriptures  teach  us,  saying :  Tlte 
light  shineth  in  darkness,  and  the 
dai'hness  comprehendeth  it  not : 
where  St.  John  callcth  men  dark- 
ness. 

Therefore  we  reject  all  that  is 
taught  repugnant  to  this  concern- 
ing the  free  will  of  man,  since  inan 
is  but  a  slave  to  sin ;  and  has  noth- 
ing of  himself  unless  it  is  given 
him  from  heaven.  For  who  may 
presume  to  boast  that  he  of  him- 
self can  do  any  good,  since  Christ 
saith,  N'o  man  can  come  to  mc,  ex- 
cept the  Father  which  hath  sent 
7ne  draw  him  ?  Who  will  glory 
in  his  own  will,  who  understands 
that  to  be  carnally  minded  is 
enmity  against  God?  Who  can 
speak  of  his  knowledge,  since  the 
natural  man  receiveth  not  the 
things  of  the  Spirit  of  God  ?  In 
short,  who  dare  suggest  any  thought, 
since  he  knows  that  we  are  not 
sufficient  of  ourselves  to  think  any 
thing  as  of  ourselves,  hut  that  our 


»  Act.  xiv.  16, 17;  xvii.  27. 
=  Rom.  i.  20,  21 ;  Act.  x\'ii.  27. 
=  Eph.  V.  8 ;  Matt.  vi.  23. 
*  Jean  i.  5. 


^  Jean  iii.  27;  Es.  xxvi.  12. 
'  Jean  iii.  27 ;  vi.  44,  65. 
*  Rom.  viii.  7. 
^  1  Cor.  ii.  14;  Psa.  xciv.  11. 


*  Es.  xxvi.  12;  Psa.  xciv.  11 ;  Jean  viii.  34;  Rom.  vi.  17;  vii.  5,17. 


400 


SYMBOLA  EVANGELICA. 


nous-memes  mats  que  noire  ca- 
jMcite  est  de  Dieu  f  ^  Vest  jpour- 
quoi  ce  que  dit  VAjpotre  doit  a  hon 
droit  demeurer  ferme  et  arrete, 
que  Dieu  fait  en  nous  le  vouloir 
et  le  faire  selon  son  hon  jplaisir? 
Car  il  nuy  a  ni  entendement  ni  vo- 
lonte  con  for  me  a  celle  de  Dieu  si 
Christ  n^y  a  oj)tri:,  ce  qxCil  nous 
enseignc,  disant :  Sans  moi  vous 
ne  j)ouvez  rien  faire."^ 

Art.  XV. 

DE    PECCATO    ORIGKVALI. 

JVous  croyons  que  par  la  deso- 
hiissance  cVAdam,  le  peche  origi- 
nel  a  ete  rtpandiipar  tout  le  genre 
humain  j^  lequel peche  est  une  cor- 
ruption de  toute  la  nature^  et  un 
vice  htredltaire,  duquel  meme  sont 
entaches  Ics  petlts  enfants  au  ven- 
tre de  leur  mere:^  et  qui produit 
en  Vhonune  toute  sorte  de  pecM,  y 
servant  de  racine^  dont  il  est  tant 
vilain  et  morme  devant  Dieu  qxi'il 
est  suffisant  p>our  condamner  le 
genre  huniain^  et  iiHest  pas  aboli 
•mbne  par  le  hcq)teme,  ou  derachu 
du  tout,  vu  que  toujours  les  houil- 
lons  en  sortent  comme  cVune  mal- 
heureuse  source  j  quoique  toutefois 
il  ne  soit  point  impute  a  condam- 


svfficiency  is  of  God?  And  tliere- 
fore  what  the  Apostle  saith  ought 
justly  to  be  held  sure  and  linn, 
that  God  loorTceth  in  us  loth  to 
will  and  to  do  of  his  good  p)leas- 
ure.  For  there  is  no  will  nor  un- 
derstanding, conformable  to  the  di- 
vine will  and  understanding,  but 
what  Christ  hath  wrought  in  man: 
which  he  teaches  us  when  he  saitli. 
Without  me  ye  can  do  nothing. 

Art.  XV. 

OF   ORIGINAL   SIN. 

We  believe  that,  through  the  dis- 
obedience of  Adam,  original  sin  is 
extended  to  all  mankind ;  which  is 
a  corruption  of  the  whole  nature, 
and  an  hereditary  disease,  where- 
witli  infants  themselves  are  infect- 
ed even  in  their  mother's  womb, 
and  which  produceth  in  man  all 
sorts  of  sin,  being  in  him  as  a  root 
thereof;  and  therefore  is  so  vile 
and  abominable  in  the  sight  of 
God  that  it  is  sufficient  to  con- 
demn all  mankind.  Nor  is  it  by 
any  means  abolished  or  done  away 
by  baptism  ;  since  sin  always  issues 
forth  from  this  wofiil  source,  as 
water  from  a  fountain :  notwith- 
standing it  is  not  imputed  to  the 


1  2  Cor.  iii.  5.  '  Es.  xlviii.  8;  Rom.  v.  U. 

=  Phil.  ii.  13.  *  Gal.  V.  19;  Rom.  vii.  8, 10, 13,  17, 18,20,23. 

'  Jean  xv.  .5.  '  Eph.  ii.  3,  5. 

*  Rom.  V.  12, 13;  Tsa.  11.  7;  Rom.  iii.  10;  Gen.  vi.  3;  Jean  iii.  G  ;  Job  xiv.  4. 


THE  BELGIC  CONFESSION.     A.D.  15G1. 


401 


nation,  aux  enfants  de  Dieu,  mais 
pardonne  par  sa  grace  et  miseri- 
corde,  non  point  afin  quails  s'en- 
dorment,  mais  afin  que  le  sentiment 
de  cette  corruption  fasse  souvent 
gemir  les  fideles,  desirant  d'etre 
delivres  du  corps  de  cette  mort.^ 
S(cr  cela  nous  'rejetons  Verreur  des 
Pelagiens  qui  disent  que  ce  pecM 
Qi'est  autre  chose  qiCune  imita- 
tion. 

Art.  XVI. 

DE   PR.EDESTINATIONE   DIVINA. 

Nous  croyons  que  toute  la  race 
d'Adam  Hant  ainsi  precipitee  en 
perdition  et  mine  par  la  faute 
du  premier  homme,  Dieu  s'est 
demontre  tel  quHl  est,  savoir  mi- 
sericordieux  et  juste  /^  misericor- 
dieux,  en  retlrant  et  sauvant  de 
cette  perdition  ceuxqu'en  son  con- 
seil.eternel  et  immuable  il  a  elus 
et  choisis  par  sa  pure  bonte  en 
Jesus-Christ  notre  Seigneur,  sans 
aucun  egard  de  leurs  oeuvres ;'^ 
juste,  en  laissant  les  autres  en 
leur  ruine  et  trehuchement  ou  ils 
se  sont  precipitts} 


children  of  God  unto  condemna- 
tion, but  by  his  grace  and  mercy 
is  forgiven  them.  Not  that  they 
should  rest  securely  in  sin,  but  that 
a  sense  of  this  corruption  should 
make  believers  often  to  sigh,  de- 
sirino;  to  be  delivered  from  this 
body  of  death.  Wherefore  we  re- 
ject the  error  of  the  Pelagians,  who 
assert  that  sin  proceeds  only  from 
imitation. 

Art.  XVI. 

OP    ETEKNAL    ELECTION. 

We  believe  that  all  the  posterity 
of  Adam^.  being  thus  fallen  into 
perdition  and  ruin  by  the  sin  of 
our  first  parents,  God  then  did 
manifest  himself  such  as  he  is; 
that  is  to  say,  isiekciful  and  just  : 
MERCIFUL,  since  he  delivers  and 
preserves  from  this  perdition  all 
whom  he,  in  his  eternal  and  un- 
changeable council,  of  mere  good- 
ness hath  elected  in  Christ  Jesus 
our  Lord,  without  any  respect  to 
their  works :  just,  in  leaving  others 
in  the  fall  and  perdition  wherein 
they  have  involved  themselves. 


>  Rom.  vii.18,  24. 

^Rom.  ix.18,22,  23;  iii.  12.  .. 

3  Rom.  ix.  ir>,  16 ;  xi.  32  ;  Eph.  ii.  8,  9,  10  ;  Psa.  c.  3  ;  1  Jean  iv.  10 ;  Dent,  xxxii.  8  ; 
1  Sam  xii  22;  Psa.  Ixv.  .5;  Mai.  i.  2 ;  2  Tim.  i.  9;  Rom.  viii.  29;  ix.  II,  21;  xi.  5,  6; 
Eph.  i.  4  ;  Tit.  iii.  4,  5  ;  Act.  ii.  47 ;  xiii.  48  ;  2  Tim.  ii.  19,  20  ;  1  Pier.  i.  2  ;  Jeau  vi.  27  ; 
XV.  16;  xvii.  9. 

«Rom.  ix.  17, 18;  2  Tim.  ii.  20. 


402 


SYMBOL  A  EVANGELICA. 


Art.  XYII. 

de  reparatione   generis  hlimani  per 
filium  dei. 

N'ous,  croyons  que  notre  hon 
Dieu  2)ar  sa  merveilleuse  sagesse 
et  honte^  voyant  que  Vhomme  ietait 
ainsi  jt>;'ec?jf;z7e  en  la  inort,  tant 
corporelle  que  spirituelle^  et  rendu 
entilrement  malheureux,  iest  lui- 
meme  mis  a  le  chercher,  lorsque 
Vhomme  ienfuyait  de  lui  tout 
tremblant^  et  Va  console,  lui  fai- 
sant  j>^"omesse  de  lui  donner  son 
Fils,  fait  de  fernme,  jpour  hriser 
la  tete  da  serj)ent,  et  le  faire  hien- 
heureux? 

Art.  XVIII. 

DE   INCARNATIONE   FILII   DEI. 

Nous  confessons  done  que  Dieu 
a  accompli  la promesse  qu^il  avait 
faite  aux  anciens  Ph'es,  j^ar  la 
bouche  de  ses  saints  Pr ophites^  en 
envoyant  son  prop>re  Fils  unique 
et  tternel  au  tnonde,  au  temps  or- 
donne  par  lui;  lequel  a  2^ris  la 
forme  de  serviteur^fait  a  la  res- 
semblance  des  hommes^  prenant 
vraiment  a  soi  une  vraie  nature 
humaine,  avec  toutes  ses  infirmitts 
{excepte  lepeche)^  etant  conqu  dans 


Art.  XVII. 

OF   THE   RECOVERY  OF   FALLEN   MAN. 

We  believe  that  our  most  gra- 
cious God,  in  his  admirable  wis- 
dom and  goodness,  seeing  that  man 
had  thus  thrown  himself  into  tem- 
poral and  spiritual  death,  and  made 
himself  wholly  miserable,  was 
pleased  to  seek  and  comfort  him 
when  he  trembling  fled  from  his 
presence,  promising  him  that  he 
would  give  his  Son,  who  should  be 
made  of  a  woman,  to  bruise  tJie 
head  of  the  serp)ent,  and  would 
mahe  him  happy. 

Art.  XVIII. 

OF  THE  INCARNATION  OF  JESCS  CHRIST. 

We  confess,  therefore,  that  God 
did  fulfill  the  promise  which  he 
made  to  the  fathers  by  the  mouth 
of  his  holy  prophets  when  he  sent 
into  the  world,  at  the  time  appoint- 
ed by  him,  his  own  onlj'-begotten 
and  eternal  Son,  who  took  ii^jon 
him  the  form  of  a  servant,  and 
became  like  unto  men,  really  as- 
suming the  true  human  nature, 
with  all  its  infirmities,  sin  except- 
ed, being  conceived  in  the  Avomb 


'  Gen.  iii.  8,  9,19;_  Es.  Ixv.  1,2. 

»  Hc'b.  ii.  14;   Geii.  xxii.  18;  Es.  vii.  14  ;  Jean  vii.  42  ;  2  Tim.  ii.  8  ;   He'b.  vii.  14  ;    Gen. 
iii.  15;  Gal.  iv.  4. 

=■  Es.  xi.  1 ;  Luc  i.  55  ;  Gen.  xxvi.  4  ;  2  Sam  vii.  12  ;  Psa.  cxxxii.  11 ;  Act.  xiii.  23. 
♦  1  Tim.  ii.  5  ;  iii.  IG  ;  Phil.  ii.  7. 
*Heb.  ii.  14, 15;  iv.  15. 


THE  BELGIC  CONFESSION.     A.D.  1501. 


403 


le  sein  de  la  bienheureuse  merge 
Marie,  jpar  la  vertu  du  Saint- 
Esjprit  sans  miivre  d'^liomme;''  et 
710)1  seidement  il  a  pris  la  nature 
humaine  quant  au  corjps,  mais 
aussi  une  vi^aie  dme  humaine^ 
afin  qxCil  fut  vrai  homme :  car 
jpuisque  Tame  etait  aussi  Men  per- 
due que  le  corjps  il  fallait  qiCil 
j)rit  ci  soi  toils  les  deux  jpour  les 
sauver.  ensemhle.  C^est  ]pourquoi 
nous  confessons  —  contre  Vheresie 
des  AnahaiJtistes,  niant  que  Christ 
a  jpris  chair  humaine  de  sa  mere — 
que  Christ  a  jparticijpe  a  la  mhne 
chair  et  sang  des  enfants^  qiCil 
est  fruit  des  reins  de  David  selon 
la  chair  /  *  fait  de  la  semence  de 
David  selon  la  chair ;^  fruit  du 
ventre  de  la  vierge  Marie ;^  fait 
de  femmef  germe  de  David  ;^ 
rejeto7i  de  la  racine  de  Jesse  j^ 
sorti  de  Juda ;'^°  descendu  des 
Juifs  selon  la  chair ;^^  de  la  se- 
mence d'Ahraham,  puis  qiCil  a 
pris  la  semence  d'' Ahrahain,^"^  et 
a  ete  fait  semhlable  a  ses  freres, 
excejjte  lepeche,'^^  de  sorte  qiCil 
est  par  ce  moyen  vraiment  notre 
Emmanuel,  dest-d-dire  Dieu  avec 
nous}'^ 


of  the  blessed  Virgin  Maiy,  by  the 
power  of  the  Holy  Ghost,  without 
the  means  of  man ;  and  did  not 
only  assume  human  nature  as  to 
the  body,  but  also  a  true  human 
soul,  that  he  might  be  a  real  man. 
For  since  the  soul  was  lost  as  well 
as  the  body,  it  was  necessary  that 
he  should  take  both  upon  him,  to 
save  both.  Therefore  we  confess 
(in  opposition  to  the  heresy  of  the 
Anabaptists,  who  deny  that  Christ 
assumed  human  flesh  of  his  moth- 
er) that  Christ  is  become  a  par- 
taker of  the  flesh  and  blood  of  the 
children  /  that  he  is  a  fruit  of 
the  loins  of  David  after  the  flesh ; 
made  of  the  seed  of  David  ac- 
cording  to  the  flesh ;  a  fruit  of 
the  loomb  of  the  Virgin  Mary; 
made  of  a  luoman ;  a  branch  of 
David ;  a  shoot  of  the  root  of 
Jesse;  sprung  from  the  tribe  of 
Judah;  descended  from  the  Jews 
according  to  the  flesh :  of  the  seed 
of  Abraham,  since  he  tooh  upon 
him  the  seed  of  Abraham,  and 
became  like  unto  his  brethren  in 
all  things,  si?i  excepted ;  so  that 
in  truth  he  is  our  Iivimanuel,  that 
is  to  say,  God  with  us. 


'  Luc  i.  31,34,  35. 

*  Jer.  xxxiii.  15. 

"^  Matt.  xxvi.  38  ;  Jean  xii.  27. 

'  Es.  xi.  1. 

3  Heb.  ii.  U. 

'"  Heb.  vii.  14. 

♦  Act.  ii.  30. 

''  Rom.  ix.  5. 

[i.  1  ;  Gal.  iii.  16. 

'  Psa.  cxxxii.  1 1 ;  Rom.  i.  3. 

'"Gen.  xxii.  18;    2 

Sam.  vii.  12;    Matt. 

«  Luc  i.  42. 

>='Heb.  ii.15,16,17. 

'  Gal.  iv.  4. 

'♦Es.  vii.l4;  Matt. 

i.  23. 

404 


SYMBOLA  EV ANGELICA. 


Art.  XIX. 

DE   UNION'E    IIYPOSTATICA,   SEC   PERSONALI, 
DUARUM    NATIRARUM    IN    CHRISTO. 

JVous  croxjons  que  par  cette  con- 
ception la  personne  du  Fits  a  He 
unie  et  conjoints  insepardblement 
avec  la  nature  humaine,  de  sorte 
qiCil  n'y  a  point  deux  Fils  de 
Dieu  Qii  deux  personnes,  mais 
deux  natures  unies  en  une  seule 
persotine,  chaque  nature  retenant 
ses  proprietes  distinctes.  Ainsi 
qxie  la  nature  divine  est  toujours 
deraeurte  incrtee,  sans  commence- 
ment  de  jours  ni  fin  de  me^  rem- 
plissant  le  del  et  la  terre  :  la  na- 
ture humaine  n^a  pas  perdu,  ses 
proprietes,  mais  est  demeuree  cre- 
ature, ayant  commencement  de 
jours,  Hant  dhcne  nature  finie  et 
retenant  tout  ce  qui  convient  ^  im 
vrai  corps?  Et  encore  que  par  sa 
resurrection  il  lui  ait  donnt  im- 
niortalite,  neanmoins  il  n''a  pas 
change  la  verite  de  sa  nature  hu- 
maine;  attendu  que  notre  salut  et 
resurrection  dependent  aussi  de  la 
verite  de  son  corps.  Mais  ces  deux 
natures  sont  tellement  unies  en- 
semble en  une  personne,  qiCelles 
n''o7it  pas  mevie  He  separees  par  sa 
mart.  Ce  qiCil  a  done  en  niourant 
recom/inande  d,  son  Plre  c^Hait  un 


Art.  XIX. 

OF    THE    CNION    AXD    DISTINCTION    OF    THE 
TWO  NATURES  IN  THE   PERSON  OF  CHRIST. 

We  Lelieve  that  by  this  concep- 
tion the  person  of  the  Son  is  in- 
separably nnited  and  connected 
with  the  human  nature;  so  that 
there  are  not  two  Sons  of  God, 
nor  two  persons,  but  two  natures 
united  in  one  single  person ;  yet 
each  nature  retains  its  own  distinct 
properties.  As  then  the  divine  nat- 
ure hath  always  remained  uncre- 
ated, without  beginning  of  days  or 
end  of  life,  filling  heaven  and  earth, 
so  also  hath  the  human  nature  not 
lost  its  properties,  but  remained  a 
creature,  having  beginning  of  days, 
being  a  finite  nature,  and  retaining 
all  the  properties  of  a  real  body. 
And  though  he  hath  by  his  resur- 
rection given  immortality  to  the 
same,  nevertheless  he  hath  not 
changed  the  reality  of  his  human 
nature;  forasmuoli  as  our  salva- 
tion and  resurrection  also  depend 
on  the  reality  of  his  body.  But 
these  two  natures  are  so  closely 
united  in  one  person,  that  they  were 
not  separated  even  by  his  death. 
Therefore  that  which  he,  when  dy- 
ing, commended  into  the  hands  of 
his  Father,  M'as  a  real  human  spirit, 


'  Heb.  vii.  3. 

"  I  Cor.  XV.  13,  21;   Phil.  iii.  21;   Mutt.  xxvi.  11  ;  Act.  i.  2,11;    iii.  21;  Luc  xxiv.  39; 
Jean  xx.  25,  27. 


THE  BELGIC  CONFESSION.     A.D.  loGl. 


405 


vrai  esj^rit  Kuniain^  lequel  sortit 
de  son  corjps^  mais  cejpendant  la 
nature  divine  demeura  toiijours 
imie  a  Vhumaine,  m^me  etant  gi- 
sante  au  tomheau ;  et  la  divinite 
ne  laissait  d^Ure  en  lui,  comme 
elle  etait  en  lui  quand  il  Hait 
])etit  enfant,  quoique  j)Our  un 
peu  de  tem^s  elle  ne  se  demon- 
trdt  pas  ainsi. 

Voild  potcrquoi  nous  le  confes- 
sons  Ure  vraiDieu  et  vrai  lioinme : 
vrai  Dieu  j^our  vainer e  la  mort 
par  sa  puissance,  et  vrai  homine, 
afin  qiCil  put  moui'ir  pour  nous 
selon  Vinjirmite  de  sa  chair. 

Art.  XX. 

DE  MODO  REDEMl'TIONIS,  PER  DECLARATIO- 
NEM  JUSTITI.E  ET  MISERICORDI^  DEI  IN 
CHRISTO. 

Ifous  croyons  que  Dieu  etant 
tres-parfaitement  m  isericordie  ux 
et  aussi  tres-juste,  a  envoye  son 
Fils  prendre  la  nature  en  laquelle 
la  desoheissance  avail  He  commise, 
pour  porter,  en  elle,  la  punition 
du  pecM  par  sa  trls-rigoureuse 
niort  et  passion?  Dieu  done  a 
declare  sa  justice  envers  son  Fils, 
charge  de  nos  pecMs,^  et  a  repandu 
sa  bonte  et  niisericorde  sur  nous, 
Goupables  et  dignes  de  damnation, 
nous  donnant  son  Fils  a  la  mort^ 


departing  from  his  body.  But  in 
the  mean  time  the  divine  nature  al- 
ways remained  united  with  the  hu- 
man, even  when  he  lay  in  the  grave ; 
and  the  Godhead  did  not  cease  to 
be  in  him,  any  more  than  it  did 
when  he  was  an  infant,  though  it 
did  not  so  clearly  manifest  itself 
for  a  while. 

AVherefore  we  confess  that  he  is 
VERY  God  and  vert  Man :  -sery  God 
by  his  power  to  conquer  death,  and 
very  man  that  he  might  die  for  us 
according  to  the  infirmity  of  his 
flesh. 

Art.  XX. 

GOD     HATH    MANIFESTED     HIS    JUSTICE     AND 
MEKCT   IN   CHRIST. 

We  believe  that  God,  who  is  per- 
fectly merciful  and  also  perfectly 
just,  sent  his  Son  to  assume  that  nat- 
ure in  which  the  disobedience  was 
committed,  to  make  satisfaction  in 
the  same,  and  to  bear  the  punish- 
ment of  sin  by  his  most  bitter 
passion  and  death.  God  tlierefore 
manifested  his  justice  against  his 
Son  when  he  laid  our  iniquities 
upon  him,  and  poured  forth  his 
mercy  and  goodness  on  us,  who 
were  guilty  and  worthy  of  dam- 


'  Luc  xxiii.  4G ;  Matt,  xxvii.  50. 
=  Heb.  ii.  U ;  Rom.  viii.  3,  32,  33. 
='  Es.  liii.  G  ;  Jean  i.  29  ;  1  Jean  iv.  9. 


40G 


SYMBOLA  EVANGELICA. 


2)a)'  u)i  tres-parfait  amoiir,  et  le 
ressuscitaiit  jjoui'  notre  justifi- 
catio7i'^  ajiii  que  par  lui  nous 
eussioiis  immortallti  et  vie  eter- 
nelle. 

Art.  XXI. 

DE    SATISFACTIOXE    CHRISTI    PRO   PECCATIS 
KOSTUIS. 

JVous  croyons  que  Jesus-Christ 
est  grand  Sacrificateur  eternelle- 
ment,  avec  serment,  selon  Vordre 
de  Melchisedec^  et  iest  presente 
en  notre  noni  devant  so7i  JPere, 
pour  apaiser  sa  colere  avec  pleine 
satisfaction^  en  i  off  rant  lui-meme 
sur  Vautel  de  la  croix^  et  rtpan- 
dant  son  precieux  sang  pour  la 
purification  de  nos  peches,  comme 
les  PropKttes  avaient  predit :  car 
il  est  ecrit  que  le  chdtiment  qui 
nous  procure  la  paix  a  ete  mis 
sur  le  Fils  de  Dieu,  et  que  nous 
soinmes  gutris  par  ses  plaies ; 
qiCil  a  ete  ment  d  la  morte  comme 
ten  ag7ieau,  mis  au  rang  des  pe- 
cheurs ;'^  condanine  comme  mxd- 
faiteur  p)ar  Ponce  Pilate,  quoi- 
qiCil  le  prononcdt  innocent.^  II 
a  done  p)aye  ce  qxCil  vDavait  point 
ravi^  et  a  soxffert,  lui  juste  ptour 
les  injustes^  mtme  en  son  corps 


j  nation,  out  of  mere  and  perfect 
love,  giving  his  Son  unto  death  for 
ns,  and  raising  him  for  our  justifi- 
cation, that  through  him  we  might 
obtain  immortality  and  life  eternal. 

Art.  XXI. 

of  the  satisfaction  of  christ,  our  only 
high-priest,  for  us. 

AVe  believe  that  Jesus  Christ  is 
ordained  Avith  an  oath  to  be  an  ev- 
erlasting Iligh-Priest,  after  the  or- 
der of  Melchisedec  :  who  hath  pre- 
sented liimself  in  our  behalf  before 
his  Father,  to  appease  his  wrath  by 
his  full  satisfaction,  by  offering 
himself  on  the  tree  of  the  cross, 
and  pouring  out  his  precious  blood 
to  purge  away  our  sins ;  as  the 
prophets  had  foretold.  For  it  is 
written,  lie  toas  %oounded  for  our 
transgressions,  he  was  bruised  for 
our  iniquities :  the  chastisement 
of  our  2)ecic&  was  upon  him,  and 
loith  his  stripes  we  are  healed ; 
he  was  brought  as  a  lamh  to  the 
slaughter,  and  numbered  with  the 
transgressors  ;  and  condemned  by 
I  Pontius  Pilate  as  a  malefactor, 
though  he  had  first  declared  him 
I  innocent.  Therefore,  he  restored 
!  that  loJiieh  he  took  not  away,  and 


'  Rom.  iv.  2.5. 

'Psa.  ex.  4;  Hcb.V.  10. 

'  Col.  i.  14;  Rom.  v.  8,  9 ;  Col.  ii.  14 ;  Ilcb. 

ii.  17;   ix.  14;    Rom.  iii.  24;   viii.  2; 

Jean  xv.  3  ;  Act.  ii.  24 ;  xiii.  28 ;  Jean 

iii.  16;  1  Tim.  ii.  6. 


*Es.  liii.  .-),  7, 12. 

^Luc  xxiii.  22,  24;    Act.  xiii.  28;    Psa. 

xxii.  IG  ;  Jean  xviii.  38  ;  Psa.  Lxix.  5  ; 

1  Pier.  iii.  18. 
'  Psa.  lxix.  5. 
'  1  Pier.  iii.  18. 


THE  BELGIC  CONFESSION.     A.D.  15G1. 


407 


et  en  son  dme,  de  sorte  que  scn- 
tant  V horrible  munition  due  a  nos 
2)eches,  sa  sueur  devint  comme 
grumeaux  de  sang  decoxdant  en 
terre}  II  a  crie :  Mon  Dieu, 
mon  Dieu,  pourqtioi  m''as-tii  de- 
laissef^  et  a  endure,  tout  celapour 
la  remissio7i  de  nos  jpeohes.  Cest 
jpoiirguoi,  a  hon  droit,  nous  di- 
sons  avec  saint  Paul,  que  nous  ne 
connaissons  autre  chose  sinon  Je- 
sus-Christ et  Jesus-Christ  cruci- 
jie;"^  nous  estimons  toutes  choses 
comme  de  Vordure,en  corajparaison 
de  VexceUence  de  la  connaissance 
de  notre  Seigneur  Jesus-Christ ,''^ 
nous  trouvons  toutes  consolations 
en  ses  jplaies,  et  riJavons  hesoin  de 
chercher  ni  inventer  W autre  moyen 
pour  nous  reconcilier  avec  Dieu, 
que  ce  seul  et  unique  sacrifice  une 
fois  fait,  lequel  rend  les  fideles 
jparfaits  ciperj>etuite^^  c'est  aussi 
la  cause  jpourquoi  il  a  He  apjyele 
par  Vange  de  Dieu,  Jesus,  c'est-d- 
dire  Sauveur,  vu  guHl  devait  sau- 
ver  S071  jpetiple  de  ses  peches.^ 

Art.  XXII. 

DE    FIDE    JUSTIFICANTE,  ET   DE   JUSTIFICA- 
TIONE   FIDEI. 

Nous  croyons  que  pour  obtenir 
la  vraie  conriaissance  de  ce  grand 
mystere,  le  Saint-Esprii  allume  en 


suffered  the  just  for  the  unjust,  as 
well  in  his  body  as  in  his  soul,  feel- 
ing the  terrible  punishment  which 
our  sins  had  merited;  insomuch  that 
his  sweat  became  like  %into  drops  of 
blood  falling  on  the  ground.  He 
called  out,  3fy  God,  my  God,  lohy 
hast  thou  for  salcen  me  ?  And  hath 
suffered  all  this  for  the  remission 
of  our  sins.  Wherefore  we  justly 
say  with  the  Apostle  Paul,  that  we 
know  nothing  but  Jesus  Christ, 
and  him  crucified ;  we  count  all 
things  but  loss  and  dimg  for  the 
excellency  of  the  knowledge  of 
Christ  Jesus  our  Lord :  in  whose 
wounds  we  find  all  manner  of  con- 
solation. Neither  is  it  necessary  to 
seek  or  invent  any  other  means  of 
being  reconciled  to  God,  than  this 
only  sacrifice,  once  offered,  by 
which  believers  are  made  perfect 
forever.  This  is  also  the  reason 
why  he  was  called  by  the  angel  of 
God,  Jesus,  that  is  to  say,  Savioue, 
because  he  should  save  his  people 
from  their  sins. 

Art.  XXII. 

OF  ODK  JUSTIFICATION  THROUGH  FAITH  IN 
JESUS   CHRIST. 

We  believe  that,  to  attain  the 
true  knowledge  of  this  great  mys- 
tery, the  Holy  Ghost  kindleth  in 


'  Luc  xxii.  44. 

'  Psa.  xxii.  2  ;  Matt,  xxvii.  46. 

=  1  Cor.  ii.  2. 

Vol.  III.— D  d 


*  Phil.  iii.  8. 

*  Heb.  ix.  25,  26  ;  x.  14. 
«Matt,  i.  21;  Act.  iv,  12. 


408 


SYMBOLA  EV ANGELICA. 


nos  cceiu's  une  vraie  foi,  laqiielle 
embrasse  Jesus-Christ  avcc  tous 
ses  inentes,  ct  le  fait  sie7i,^  et  ne 
chercJie  j>^^^s  rien  hors  de  liii? 
Car  il  faut  necessairement  que  ce 
qui  est  requis  jpour  noire  salut  ne 
soit  point  tout  en  Jesus-Christ ; 
ou,  si  tout  y  est,  que  celui  qui  a 
J esus- Christ  ])ar  la  foi,  ait  tout 
son  salut?  De  dire  done  que 
Christ  ne  suffit  point,  mais  quHl 
y  faut  quelque  autre  chose  avec, 
c'est  un  hlasj>hhne  trojp  enorme 
contre  Dieu ;  car  il  iensuivrait 
que  Jesus-Christ  ne  serait  que 
demi  Sauveur.  Cest  2)ourquoi, 
a  juste  cause,  nous  disons  avec 
saint  Paul,  que  nous  sommes 
justifies  par  la  seule  foi,  ou  par 
la  foi  sans  les  oeuvres^  Cepten- 
dant  noiis  ii'entendons  pas  ct  pro- 
prement  p>arler,  que  ce  soit  la  foi 
mime  qui  nous  justi fie ;  car  elle 
nUest  que  Vinstrument  par  lequel 
nous  embrassons  Christ  notre  jus- 
tice: mais  Jesus-Christ  nous  al- 
louant  tous  ses  merites  et  tant  de 
saintes  ceuvres  qii'il  a  faites  pour 
nous  ct  en  notre  nom,  est  notre^ 
justice,^  et  la  foi  est  Vinstrument 
qui  nous  tient  avec  ltd  en  la  com- 


oiir  hearts  an  npriglit  faith,  which 
embraces  Jesus  Christ  with  all  liis 
merits,  appropriates  him,  and  seeks 
nothini^  more  besides  him.  For  it 
must  needs  follow,  either  that  all 
things  which  are  requisite  to  our 
salvation  are  not  in  Jesus  Christ, 
or  if  all  things  are  in  him,  that 
then  those  who  possess  Jesus  Christ 
through  faith  have  complete  salva- 
tion in  Him.  Therefore,  for  any 
to  assert  that  Christ  is  not  suffi- 
cient, but  that  something  more  is 
required  besides  him,  would  be  too 
gross  a  blasphemy ;  for  hence  it 
would  follow  that  Christ  was  but 
half  a  Saviour.  Therefore  we  j  ustly 
say  with  Paul,  that  we  are  justified 
by  faith  alone,  or  by  faith  without 
works.  However,  to  speak  moi-e 
clearly,  we  do  not  mean  that  faith 
itself  justifies  us,  for  it  is  only  an 
instrument  with  whicli  we  embrace 
Christ  our  Righteousness.  But  Je- 
sus Christ,  imputing  to  us  all  his 
merits,  and  so  many  holy  works, 
which  he  hath  done  for  us  and  in 
our  stead,  is  our  Righteousness. 
And  faith  is  an  instrument  that 
keeps  us  in  communion  with  him 
in  all  his  benefits,  whicli,  when  they 


'  Eph.  iii.  16,  17>  Psa.  li.  13;  Eph.  i.l7, 18;   ICor.  ii.  12, 

«  1  Cor.  ii.  2 ;  Act.  iv.  12  ;  Gal.  ii.  21 ;  Jer.  xxiii.  G  ;   1  Cor.  i.  30  ;  Jer.  xxxi.  10. 

'  Matt.  i.  21 ;  Rom.  iii.  27;  viii.  1,  33. 

*  Rom.  iii.  27;  Gal.  ii.  G  ;   1  Pier.  i.  4,  ."» ;  Rom.  x.  4. 

*  Jer.  xxiii.  G;    1  Cor.  i.  30  ;  2  Tim.  i.  2 ;  Luc  i.  77  ;  Rom.  iii.  24,  25  ;  iv.  5 ;  Psa.  xxxii. 
1,  2;  Phil.  iii.  S);  Tit.  iii.  5  ;  2  Tim.  i.  9. 


THE  BELGIC  CONFESSION.     A.D.  loGl. 


409 


mimionde  foics  ses  Inens :  lesqxiels 
etant  fait  oiotres,  nous  sont  j>lus 
que  suffisants  pour  nous  ahsoudre 
de  nos  peches. 

Art.  XXIII. 

DE  JTJSTITIA   NOSTRA   QUA  CORAM  DEO   CON- 
SISTIMUS. 

JVotis  crayons  que  notre  beati- 
tude (fit  en  la  remission  de  nos 
jpecMs  a  cause  de  Jesus- Christy  et 
qxCen  cela  est  contenue  notre  jus- 
tice devant  Dieu^  comme  David 
et  saint  Paid  nous  enseignent, 
declarant  la  heatitude  de  Vhomme, 
a  qui  Dieu  alloue  justice  sans 
oeuvres}  Et  le  meine  Apotre  dit 
que  nous  sommes  justifies  gratuite- 
ment  ou par  grdce,par  la  redemp- 
tion q\ii  est  en  J esus- Christ? 
Cest  p)ourquoi  nous  tenons  ce 
fondemcnt  fcnne  d  jamais,  don- 
nant  toute  gloire  d  Dieu^  en  7ious 
humiliant  et  reconnaissant  tels 
que  nous  sommes,  sans  rien  p>re' 
sumer  de  7ious  memes  ni  de  nos 
merites,^  et  nous  nous  appuyons 
et  reposons  en  la  seule  oMissance 
de  Christ  crucifie;^  laquelle  est 
notre,  quand  nous  croyons  en 
lui^  Elle  est  suffisante  pour  cou- 
vrir  toutes  nos  iniquites,  et  nous 


become  ours,  are  more  than  suffi- 
cient to  acquit  us  of  our  sins. 


Art.  XXIII. 

OUR    JUSTIFICATION    CONSISTS    IN    THE    FOR- 
GIVENESS   OF    SIN    AND    THE     IMPUTATION 

OF  Christ's  righteousness. 
We  believe  that  our  salvation 
consists  in  the  remission  of  our  sins 
for  Jesus  Christ's  sake,  and  tliat 
therein  our  righteousness  before 
God  is  implied ;  as  David  and  Paul 
teach  us,  declaring  this  to  be  the 
happiness  of  man,  that  God  im- 
putes righteousness  to  him  without 
works.  And  the  same  Apostle 
saith,  that  loe  are  justified  freely 
by  his  grace,  through  the  redemp- 
tion which  is  in  Jesus  Christ. 
And  therefore  we  alwaj^s  hold  fast 
this  foundation,  ascribing  all  the 
glory  to  God,  humbling  ourselves 
before  him,  and  acknowledging 
ourselves  to  be  such  as  we  really 
are,  without  presuming  to  trust  in 
any  thing  in  ourselves,  or  in  any 
merit  of  ours,  relying  and  resting 
upon  the  obedience  of  Christ  cru- 
cified alone,  which  becomes  ours 
when  we  believe  in  him.  This  is 
sufficient  to  cover  all  our  iniquities. 


'  Luc  i.  77  ;  Col.  i.  14;  Psa.  xxxii.  1,  2  ; 

Rom.  iv.  G,  7. 
*  Rom.  iii.  23,  24  ;  Act.  iv.  12. 
'  Psa.  cxv.  1 ;  1  Cor.  iv.  7;  Rom.  iv.  2. 


*  1  Cor.  iv.  7 ;  Rom.  iv.  2  ;  1  Cor.  i.  29, 31. 
^Rom.  V.  19. 

«  Heb.  xi.  G,  7  ;  Eph.  ii.  8  ;  2  Cor  v.  19 ; 
1  Tim.  ii.  G. 


410 


SYMBOLA  EVANGELICA. 


rendre  assures,  eloignant  de  notre 
conscience  la  crai7ite,  Vhorreur  et 
Vt2?ouva7itement,  j)our  nous  aj)- 
^rocher  de  Dieu^  sans  faire 
comme  notre  jpremier  pere  Adam, 
leqiiel  tremhlant  se  voulait  couvrir 
avec  des  feuilles  de  figuier?  Et 
de  fait  HI  nous  fallait  compa- 
raltre  devant  Dieu  etant  ajpjpuyes 
tant  peu  que  ce  soit  sur  Jiovs,  ou 
sur  quelque  autre  creature,  M- 
las!  nous  serions  engloutis?  Cest 
jpourquoi  chacun  doit  dire  avec 
David :  O  Seigneur,  rC entre ])oint 
en  jugement  avec  tes  serviteurs, 
car  devant  toi  homme  qid  vive  ne 
sera  justified 

Akt.  XXIV. 

DE  SANCTIFICATIONE,  ET  DE  BONIS  OPEEIBXJS, 

JVous  croyons  que  cette  vraiefoi 
etant  engendree  en  Vhomme  2jar 
Voxiie  de  la  Parole  de  Dieu  et  jpar 
V ojperation  du  Saint-Esprit,°  le 
r'tgmere,  et  le  fait  un  nouvel 
homme,  le  faisant  vivre  d'une 
nouvelle  vie,^  Vaffranchissant  de 
la  servitude  du  jpeche?  Ainsi 
tant  ien  faut  que  cette  foi  justl- 
fiante  refroidisse  les  hommes  de 
vivre  hien  et  saintement^  que  tout 


and  to  give  iis  confidence  in  ap- 
proaching to  God ;  freeing  the  con- 
science of  fear,  terror,  and  dread, 
withont  following  the  example  of 
onr  first  father,  Adam,  who,  trem- 
bling, attempted  to  cover  himself 
with  fig-leaves.  And,  verily,  if  we 
should  appear  before  God,  rely- 
ing on  ourselves  or  on  any  other 
creature,  though  ever  so  little,  we 
should,  alas !  be  consumed.  And 
therefore  every  one  must  pray  with 
David :  O  Lord,  enter  not  into 
judgment  with  thy  servant :  for 
in  thy  sight  shall  no  man  living 
be  justified. 


Art.  XXIV. 

OF  man's  SANCTIFICATION  AND  GOOD  WORKS. 

We  believe  that  this  true  faith, 
being  wrought  in  man  by  the  hear- 
ing of  the  Word  of  God  and  the 
operation  of  the  Holy  Ghost,  doth 
regenerate  and  make  him  a  new 
man,  causing  him  to  live  a  new 
life,  and  freeing  him  from  the 
bondage  of  sin.  Therefore  it  is 
so  far  from  being  true,  that  this 
justifying  faith  makes  men  remiss 
in  a  pious  and  holy  life,  that  on 


'  Kom.  V.  1  ;  Eph.  iii.  12  ;   1  Jean  ii.  1. 

'  Gen.  iii.  7. 

^  Es.  xxxiii.  14  ;  Deut.  xxvii.  2G  ;  Jacq. 

ii.  10. 
*  Psa.  cxxx.  3 ;  Matt,  xviii.  23-26 ;  Psa. 

cxliii.  2  ;  Luc  xvi.  15. 


*  1  Pier.  i.  23  ;  Eom.  x.  1 7 ;  Jean  v.  24. 
'  1  Thess.  i.  5  ;  Rom.  viii.  15 ;  Jean  ^4. 

29;  Col.ii.l2;Phil.i.l,29;Eph.ii.8. 
'  Act.  XV.  9 ;  Rom.  vi.  4,  22  ;  Tit.  ii.  12 ; 

Jean  viii.  36. 
«  Tit.  ii.  12. 


THE  BELGIC  CONFESSION.     A.D.  1561. 


411 


au  rebours,  sans  elle  jamais  Us 
ne  feront  rien  jpour  Vamour  de 
Dieu,  mais  setilement  jpour 
Vamour  (feiix-memes  et  craignant 
d^etre  cojidamnes.  II  est  done 
impossible  que  cette  saintefoi  soit 
oisive  en  Vhomme^  vu  que  nous 
ne  2mrlo7is  j>as  de  la  foi  vaine^ 
Tnais  de  celle  que  VEcriture  ajp- 
j)ellefoi  0])erante  jpar  la  cfiarite^ 
laquelle  induit  Vhomme  ci  iexer- 
cer  dans  les  muvres  que  Dieu  a 
conimandees  jpar  sa  Parole  j  les- 
quelles  oiuvres  j)'^'octdant  de  la 
hooine  racine  de  foi,  sont  bonnes 
et  recues  devant  Dieu^jpuisqv^elles 
sont  toutes  sanctifiees  jxir  sa  grace. 
Cependant  elles  ne  mennent  jpoint 
en  com/pte  jpour  nous  justijier  :^ 
car  c' est  par  la  foi  en  Christ  que 
nous  sommes  justifies  mhne  avant 
de  faire  de  bonnes  ceuvres ;*  au- 
trement  elles  ne  pourraient  Hre 
bonnes,  non plus  que  le  fruit  d\in 
arbre  ne  pent  Ure  bon,  que  pre- 
mierement  Varbre  ne  soit  bon.^ 

JVous  faisons  done  de  bonnes 
oeuvrcs,  mais  non  point  pour  one- 
riter  {car  que  meriterio7is-nous  f) 
mais  pilutot  nous  sommes  redeva- 
bles  d  Dieu  p)our  les  bonnes  aiu- 
vres  que  nous  faisons,  et  non  pas 


the  contrary  without  it  they  would 
never  do  any  tiling  out  of  love  to 
God,  but  only  out  of  self-love  or 
fear  of  damnation.  Therefore  it 
is  impossible  that  this  holy  faith 
can  be  unfruitful  in  man:  for  we 
do  not  speak  of  a  vain  faith,  but 
of  such  a  faith  as  is  called  in  ScrijD- 
ture  a  faith  that  worketh  by  love, 
which  excites  man  to  the  practice 
of  those  works  which  God  has 
commanded  in  his  Word.  "Which 
works,  as  they  proceed  from  the 
good  root  of  faith,  are  good  and 
acceptable  in  the  sight  of  God,  for- 
asmuch as  they  are  all  sanctified 
by  his  grace :  howbeit  they  are  of 
no  account  towards  our  justifica- 
tion. For  it  is  by  faith  in  Christ 
that  we  are  justified,  even  before 
we  do  good  works,  otherwise  they 
could  not  be  good  works  any  more 
than  the  fruit  of  a  tree  can  be 
good  before  the  tree  itself  is 
good. 

Therefore  we  do  good  works, 
but  not  to  merit  by  them  (for  what 
can  M^e  merit  ?) — nay,  we  are  be- 
holden to  God  for  the  good  works 
we  do,  and  not  he  to  us,  since  it  is 
he  that  worJceth  in  us  both  to  will 


'  Tit.  iii.  8  ;  Jean  xv.  5  ;  He'b.  xi.  6 ;   1 

Tim.  i.  5. 
="  1  Tim.  i.  5  ;  Gal.  v.  6  ;  Tit.  iii.  8. 
^  2  Tim.  i.  9  ;  Kom.  ix.  32 ;  Tit.  iii.  5. 


*  Eom.  iv.  4  ;  Gen.  iv.  4. 

*  Heb.  xi.  6  ;  Rom.  xiv.  23  ;  Gen.  iv.  4  ; 

Matt,  vii,  17. 


412 


SYMBOLA  EVANGELICA. 


Ltd  envers  nous^  jpuisq^ue  c'est  lui 
qui  met  en  nous  le  vouloir  et  le 
faire  selon  son  hon  plaisir^  re- 
gardant a  ce  qui  est  ecrit :  Quand 
vous  aurezfait  tout  ce  qui  vous  est 
commaiide,  dites :  J^ous  soimnes 
des  serviteurs  inutiles,  ce  que  noiis 
devious  faire  nous  Vavons  fait? 

NoujS  ne  voulons  jpas  cejjendant 
7iier  que  Dieu  ne  remunere  les 
honnes  ceuvi'es,  mais  c'est  jxcr  sa 
grace  quHl  couronne  ses  dons^ 
Au  reste,  quoique  nous  fissions 
de  bonnes  ceuvres,  nous  iiHy  fondons 
point  notre  salut  :^  car  nous  ne 
jpouvons  faire  aucune  ceuvre  qui  ne 
soit  souilleej)ar  notre  chair, et  aussi 
digne  de  jpunition^  et  quand  nous 
en  ])ourrions  montrer  ime,  la  me- 
inoire  d'un  seul  peche  suffitpour  la 
rcjeter  devant  Dieu :  de  cette  mani- 
er  e  nous  serions  toujour  s  en  doute  et 
fiottant  ca  et  la  sans  aucune  certi- 
tude; et  nos pauvres  consciences  se- 
ra lent  toy  jours  tourmentees,  si  elles 
ne  se  rejyosaient  sur  le  merite  de  la 
mort  et  passion  de  notre  Sauveur? 

Art.  XXV. 

DE    ABROGATIONK     LEGIS    CEREMONIALIS,    ET 
DE   CONVENIENTA   V.  ET   N.  TESTAMENTI. 

Nous  croyons  que  les  ceremonies 
et  figures  de  la  Loi  out  cesse  a  la 


and  to  do  of  his  good  pleasure. 
Let  us  therefore  attend  to  what  is 
written :  Whe7i  ye  shall  have  done 
all  those  things  which  are  com- 
manded you,  say  we  are  unprofit- 
able servants :  we  have  done  that 
which  ivas  our  duty  to  do. 

In  the  mean  time  we  do  not 
deny  that  God  rewards  good  works, 
but  it  is  througli  his  grace  that  he 
crowns  his  gifts.  Moreover,  though 
we  do  good  works,  we  do  not  found 
our  salvation  upon  them ;  for  we  can 
do  no  work  but  what  is  polhited  by 
our  flesh,  and  also  punishable ;  and 
although  we  could  perforin  such 
works,  still  the  remembrance  of  one 
sin  is  suflicient  to  make  God  reject 
them.  Thus,  then,  we  should  al- 
ways be  in  doubt,  tossed  to  and 
fro  without  any  certainty,  and  our 
poor  consciences  would  be  contin- 
ually vexed  if  they  relied  not  on 
the  merits  of  the  suffering  and  death 
of  our  Saviour. 

Art.  XXV. 

OF   THE   ABOLISHING   OF  THE   CEBEMONIAL 
LAW. 

We  believe  that  the  ceremonies 
and  fisures  of  the  law  ceased  at  the 


»  1  Cor.  iv.  7 ;  Es.  xxvi.  12  ;  Gal.  iii.  5 
1  Thess.  ii.  13. 

*  Phil.  ii.  13. 

'  Luc  xvii.  10. 

*  Matt.  X.  42  ;  xxv.  34,  35  ;  Apoc.  iii.  12, 


21 ;  Rom.  ii.  C  ;  Apoc.  ii.  11 ;  2  Jean 

viii. ;  Rom.  xi.  G. 
'  Eph.  ii.  0,  10. 
«  Es.  Ixiv.  G. 
'  Es.  xxviii.  IG  ;  Rom.  x.  11 ;  Hab.  ii.  4. 


THE  BELGIC  CONFESSION.     A.D.  15GL 


413 


vePAie  dc  Christ,^  et  toutes  ombres 
otit  ])ris  fin^  de  sorte  qxie  V usage 
en  doit  Hre  ote  entre  les  Chretiens? 
Toutefois  la  verite  et  la  suhstance 
nous  en  demeicrent  en  Jesus-Christ, 
en  qui  elles  ont  leur  accomjMsse- 
ment ;  ce]?endant  nous  usons  en- 
core des   temoignages  pris  de  la 


coming  of  Christ,  and  that  all  the 
shadows  are  accomplished ;  so  that 
the  nse  of  them  must  be  abolished 
among  Christians :  yet  the  truth 
and  substance  of  them  remain  with 
us  in  Jesus  Christ,  in  \vhom  they 
have  their  completion.  In  the 
mean  time  we  still  use  the  tcstimo- 


Loi  et  des  ProjMtes  j)our  noiisWxG^  taken  out  of  the  law  and  the 
covfirmer  en  VEvangile,'  et  f«iS5^  prophets,  to  confirm  us  in  the  doc 


^our  regler  notre  vie  en  toute  hon- 
netete,  a  la  gloire  de  Dieu,  suimnt 
sa  volontL 


trine  of  the  gospel,  and  to  regulate 
our  life  in  all  honesty  to  the  glory 
of  God,  according  to  his  wilh 


Art.  XXVI. 

DE   INTEKCESSIONE   CHKISTI. 

Nous  croyons  que  nous  n\iV07is 
d\icds  vers  Dieu,  sinon  jjar  un 
seid  Mediateur  et  Avocat  Jesus- 
Christ,  le  juste,''  qui  iwur  cette 
cause  a  ete  fait  Homme,  unissard 
ensemlle  la  nature  divine  et  hu- 
7naine,   afin    que    nous    hommes 
ayons  entree  vers  la  majeste  di- 
vine :  autrement  nous  n\j  aurions 
^oint  d'entree.     Mais  ce  Media- 
teur que  le  Pere  nous  a  donne 
entre  lui   et  nous,  ne   nous  doit 
IMS  e^ouvanter  ]par  sa  grandeur, 
pour  nous  en  faire  chercher  un 
autre  a  notre  fantaisie  :^   car  il 
nhj  a  personne  ni  an  del  ni  en 
terre  entre  les  creatures,  qui  nous 


Art.  XXVI. 
OP  Christ's  intercession. 
We  believe  that  we  have  no  ac- 
cess unto  God  save  alone  through 
the  only  Mediator  and  Advocate, 
Jesus   Christ  the   righteous,  who 
therefore    became    man,  having 
united  in  one  person  the  divine  and 
human  natures,  that  we  men  might 
have  access  to  the  divine  Majesty, 
which  access  would  otherwise  he 
barred  against  us.     But  this  Me- 
,  diator,  whom  the  Father  hath  ap- 
pointed between  him  and  us,  ought 
in   nowise   to    affright  ns  by  his 
majesty,  or  cause  us  to  seek  another 
according  to  our  fancy.    For  there 
is  no  creature,  either  in  heaven  or 
on  earth,  who  loveth  us  more  than 


'  Rom.  X.  4. 
«  Gal.  V.  2-4  ;  iii.  1 ; 
1G,17. 


iv.  10,  11;  Col.  ii. 


3  2  Pier.  i.  19. 

♦  !  Tim.  ii.  5  ;  1  Jean  ii.  1 ;  Rom.  viii.  33. 

5  Os.  xiii.  9  ;  Jer.  ii.  13,  33. 


414 


SYMBOLA  EVANGELICA. 


aime  plus  que  Jesus-Christ j^  le- 
'quel,  hie7i  qiCil  fat  en  la  forme  de 
Dieu,  s^est  aneanti  lui-mtme,  j^^'^^- 
nant  la  forme  (Thomme  et  de  ser- 
viteur  jpour  nous^  et  s' est  fait  en 
tout  scmhlable  a  ses  frtres.  Si 
done  il  nous  fallait  trouver  un 
autre  intercesseur  qui  nous  ait 
en  affection,  qui  trouverions-nous 
qui  nous  aime  plus  que  celui  qui 
a  mis  sa  vie  pour  nous,  lors  mhne 
que  nous  Hions  ses  ennemis  f^  Et 
s'il  en  faut  trouver  un  qui  ait 
ci^klit  et  puissajice,  qui  est  celui 
qui  en  a  aidant  que  celui  qui  est 
assis  a  la  droite  du  Pere,  et  qui 
a  toute  p>uissance  au  del  et  en  la 
terref^  Et  qui  sera  plutot  exauce 
que  le  projyre  Fits  de  Dieii  lien 
aime  9 

La  sexde  defiance  done  a  amene 
cette  coutume  de  deshonorer  les 
saints  au  lieu  de  les  honorer, 
faisant  ce  que  jamais  ils  n'^ont 
fait  ni  demande  ;  mais  Vont  re- 
jete  constamment,  et  selon  leur  de- 
voir, comme  il  a2'>2')ert  p)cir  leurs 
tcrits.^  11  ne  faut ])as  ici  alleguer 
que  nous  ne  sommes  pas  dignes: 
car  il  iTbCst  2>oint  ici  question  de 
presenter  nos  prieres  sur  notre 
diqnite  mais  seulement  sur  Vex- 


Jesus  Christ ;  who,  though  he  was 
in  the  form  of  God,  yet  made  him- 
self of  no  reputation,  and  took 
u])on  him  the  form  of  a  man 
and  of  a  servant  for  us,  and  was 
made  like  unto  his  brethren  in 
all  things.  If,  then,  we  should 
seek  for  anotlier  mediator,  wlio 
would  be  well  affected  towards 
us,  whom  could  we  find  who  loved 
us  more  than  he  who  laid  down 
his  life  for  us,  even  when  we  were 
his  enemies  ?  And  if  we  seek  for 
one  who  hath  power  and  majesty, 
who  is  there  that  hath  so  much  of 
both  as  he  icho  sits  at  the  right 
hand  of  his  Father,  and  who  hath 
all  power  in  heaven  and  on  earth? 
And  who  will  sooner  be  heard  than 
the  own  well-beloved  Son  of  God  ? 
Therefore  it  was  only  through 
diffidence  that  this  practice  of  dis- 
honoring instead  of  honoring  the 
saints  was  introduced,  doing  that 
which  they  never  have  done  nor 
required,  but  have,  on  the  contrary, 
steadfastly  rejected,  according  to 
their  bounden  duty,  as  appears  by 
their  writings.  Neither  must  we 
plead  here  our  unworthiness ;  for 
the  meaning  is  not  that  we  should 
offer  our  prayers  to  God  on  account 


'  Jean  x.  11 ;  1  Jean  iv.  10  ;  liom.  v.  8 ; 

Eph.  iii.  19 ;  Jean  xv.  13. 
=>  Phil.  ii.  7. 
'  Kom.  V.  8. 


*  Marc  xvi.  10  ;  Col.  iii.  1 ;  Rom.  viii.  33  ; 

Matt.  xi.  27;  xxviii,  18. 
'  Act,  X.  2G  ;  xiv.  15. 


THE  BELGIC  CONFESSION.     A.D.  15G1. 


415 


cellence  et  la  dignite  de  Jesus- 
Christ,^  duquel  la  justice  est  notre 
jpar  la  foi. 


Cest  ^ourquoi,   a   hon   droit, 
rApotre  nous  voulant  oter  cette 
folle    crainte,    ou    j?^?*^oi5    deji- 
ance,  nous  dit    que  Jesus-Christ 
a  He  fait  en  tout  semUaUe  a  ses 
freres,   ajin   quHl  fitt   souverain 
sacrificateur,    misericordieux     et 
fidele  jpour  jpurifier  les  jpeches  du 
^euple :   car  jparce  quHl  a  souf- 
fert  etant  tente,  il  est  aussi  puis- 
sant jpour  secourir  ceux  qui  sont 
tentes?     Et  jpids   apres,  afin  de 
nous    donner    rneilleur    courage 
d'approcher  p7'es  de  lui,  il  dit : 
Nous  done   ayant  im   souverain 
sacrificateur,  Jesus  Fils  de  Dieu, 
qui  est  entre   aux   cieux,  te?ions 
la  confession :   car  nous  n^avons 
point  un  souverain  sacrificateur 
qui  ne  puisse  avoir  compassion 
de  nos  ivfirmites,  mais  qui  a  ete. 
tente  de  meme  que  7ious  en  toutes 
choses    excepte    le  pech'e ;    allons 
done  avec  confiance  au  trone  de 
la  grace,  afin  que  nous  obtenions 
misericorde,    et    trouvions    grace 
pour  etre  aides?    Le  meme  Apo- 
tre   dit    qiie    nous   avons   liherte 
d'entrer  au  lieu  saint  par  le  sang 


of  our  own  worthiness,  but  only  on 
account  of  the  excellence  and  wor- 
thiness of  our  Lord  Jesus  Christ, 
whose  righteousness  is  become 
ours  by  faith. 

Therefore  the  Apostle,  to  remove 
this  foolish  fear  or,  rather,  distrust 
from  us,  justly  saith  tliat  Jesus 
Christ  was  tnade  liJce  unto  his 
hretliren  in  all  things,  that  he  might 
he  a  mercful  and  faithful  high- 
p)riest,  to  inaTie  reconciliation  for 
the  sins  ofthepieople.  For  in  that  he 
himself  hath  suffered,  being  tempt- 
ed, he  is  able  to  succor  them  that  are 
tempted.    And  further  to  encour- 
age us,  he  adds :  Seeing,  then,  that 
we  have  a  great  high-p)riest  that 
is  passed  into  the  heavens,  Jesus 
the  Son  of  God,  let  us  hold  fast 
our  profession.     For  we  have  not 
a  high-priest  which    can   not  be 
touched  with  the  feeling  of  our 
infirmities  ;  but  loas  in  all  points 
tempted  like  as  we  are,  yet  with- 
out  sin.     Let   us   therefore  come 
boldly  unto  the  throne  of  grace, 
that  we  may  obtain  mercy, and  find 
grace  to  help  in  time  of  need.    The 
same  Apostle  saith :  JIaving  bold- 
ness to  enter  into  the  holiest  by  the 
blood  of  Jesus,  let  us  draio  near 
with  a  true  heart  in  full  assurance 
of  faith,  etc.   Likewise,  Christ  hath 


'  Dan.  ix.  17, 18  ;  Jean  xvi.  23  ;  Eph.  iii.  12  ;  Act.  iv.  12  ;  1  Cor.  i.  31 ;  Eph.  ii.  18 


Ile'b.  ii.l7, 18. 


5  Heb.  iv.  14-lG. 


416 


SYiMBOLA  EVANGELICA. 


de  Jtsus :  Allans  done,  dit-il,  en 
certitude  defoi,  etc}  Et  encore  : 
Christ  a x>er])ttuelle  sacrificature  ; 
c'est  pourqiioi  il  pent  sauver  en 
2)lein  ceux  qui  s^ approchent  de 
Dieu  imr  lui,  toujours  vicant 
pour  interceder  j^our  eux?  Que 
faut-il  davantagef  2>uisque  Christ 
lui-meme  jprononce :  Je  suis  la 
voie,  la  verite,  la  vie  :  md  ne  jpeut 
venir  a  mon  Pere,  sinon  j^ar  moi.^ 
A  quel  pro])os  chercherons-nous 
un  autre  avocat  f^ puisqii' il  a i?lu 
vi  Dieu  de  nous  donner  son  Fils 
pour  Hre  notre  AvocatS"  Ne  le 
laisso7is  point  Id  pour  en  prendre 
un  autre,  ou  plutot  chercher  sans 
jamais  trouver  :  car  quand  Dieu 
nous  Va  donne,  il  savait  Men  que 
nous  ttions  pecheurs. 

Cest  pourquoi,  suivant  le  com- 
mandement  de  Christ,  nous  invo- 
quons  le  JPtre  celeste  par  Christ 
notre  seul  Mtdiateur,  comme  nous 
sommes  enseignes  par  VOraison 
Dominicale,^  etant  assiu'es  que  tout 
ce  que  nous  demanderons  au  Pere 
en  son  nam,  nous  V ohtiendrons? 

AuT.  XXVII. 

DE    ECCLESIA   CATHOLICA. 

Nous  croyons  et  confessons  une 
seule  Eglise  catholique  ou  univer- 


an  unchangeable  priesthood,  where- 
fore he  is  able  also  to  save  them  to 
the  uttermost  that  come  xinto  God 
by  him,  seeing  he  ever  liveth  to 
make  intercession  for  them.  "What 
more  can  be  required  ?  since  Christ 
himself  saith ;  /  a7n  the  loay,  and 
the  truth,  and  the  life ;  no  man 
Cometh  unto  the  Father  but  by 
me.  To  wliat  purpose  should  we 
then  seek  another  advocate,  since 
it  hatli  pleased  God  to  give  us 
his  own  Son  as  our  Advocate  ? 
Let  us  not  forsake  him  to  take 
another,  or  rather  to  seek  after 
another,  without  ever  being  able 
to  find  him ;  for  God  well  knew, 
when  he  gave  him  to  us,  that  we 
were  sinners. 

Therefore,  according  to  the  com- 
mand of  Christ,  we  call  upon  the 
heavenly  Father  through  Jesus 
Christ,  our  only  Mediator,  as  we 
are  taught  in  the  Lord's  Prayer; 
being  assured  that  whatever  we 
ask  of  the  Father  in  his  name 
will  be  granted  us. 

Art.  XXVII. 

OF    THE    CATHOLIC    CHRISTIAN    CHCRCH. 

We  believe  and  profess  one  cath- 
olic or  universal  Church,  whicli  is 


'  Heb.  X.  19,  22. 
"  Heb.  vii.  24,  25. 
^  Jean  xiv.  6. 
*Psa.  xliv.  21. 


'  1  Tim.  ii.  .5 ;   1  Jean  ii.  ]  ;  Eom.  viii. 

33. 
«  Luc  xi.  2. 
'  Jean  iv.  1 7 ;  xvi.  23  ;  xiv.  1 3. 


THE  BELGIC  CONFESSION.     A.D.  15G1. 


417 


selle^  laquelle  est  une  sdinte  con- 
gregation et  asse-inhUe  des  vrais 
Jideles  Chretiens,  attendant  tout 
leur  saint  en  Jesus-Christ,  ttant 
laves  ])ar  son  sang,  et  sanctifies  et 
scelles  ])ar  le  Saint-Esjprit. 

Cette  Eglise  a  ete  des  le  com- 
inencement  du  monde,  et  sera 
ainsi  jusqu'd  la  fin^  comme  il 
aj^jpert  en  ce  que  Christ  est  Roi 
eternel,  qui  ne  ipeut  etre  sans  su- 
jets?  Et  cette  sainte  Eglise  est 
maitUenue  de  Dieu  contre  la  rage 
de  tout  le  raonde^  encore  que 
jpour  quelque  temjps  elle  soil  bien 
petite  en  ajpparence,  aux  yeux 
des  homines,  et  conime  eteinte ',^ 
comme  le  Seigneur  ^;enc?a7i^  tin 
temj)s  si  dangereux  qiCetait  celui 
cI'Achab,  s'est  reserve  sej)t  mille 
homines,  qui  li^ont  pas  j)loye  le 
genoii  devant  Baal^ 

Aussi  cette  sainte  Eglise  nUest 
point  situee,  attachee  ni  limitee 
en  un  certain  lieu,  oic  a  certains 
perso7inages  f'  mais  elle  est  repan- 
due  et  dispersee par  tout  le  monde, 
etant  toutefois  jointe  et  unie  de 
coeur  et  de  volonte^  en  xm  meme 
esprit  par  la  vertu  de  la  foi^ 


a  holy  congregation  and  assembly 
of  true  Christian  believers,  expect- 
ing all  their  salvation  in  Jesus 
Christ,  being  washed  by  his  blood, 
sanctified  and  sealed  by  the  Holy 
Ghost. 

This  Church  hath  been  from  the 
beginning  of  the  world,  and  will 
be  to  the  end  thereof;  which  is 
evident  from  this,  that  Christ  is  an 
eternal  king,  which,  without  sub- 
jects, he  can  not  be.  And  this  holy 
Church  is  preserved  or  supported 
by  God  against  the  rage  of  the 
whole  world ;  though  she  some- 
times (for  a  while)  appear  very 
small,  and,  in  the  eyes  of  men,  to 
be  reduced  to  nothing :  as  during 
the  perilous  reign  of  Ahab,  when 
nevertheless  the  Lord  reserved  unto 
him  seven  thousand  men,  who  had 
7iot  bowed  their  Ttnees  to  Baal. 

Furthermore,  this  holy  Church 
is  not  confined,  bound,  or  limited 
to  a  certain  place  or  to  certain  per- 
sons, but  is  spread  and  dispersed 
over  the  whole  world ;  and  yet  is 
joined  and  united  with  heart  and 
will,  by  the  power  of  faith,  in  one 
and  the  same  spirit. 


■  Es.  ii.  2;    Psa.  xlvi.  5;    cii.  14;   Jer. 

xxxi.  3G. 
""  Matt,  xxviii.  20  ;  2  Sam.  vii.  16. 
=  Luc  i.  32,  33 ;    Psa.  Ixxxix.  37,  38 ; 

ex.  2-4. 
*  Matt.   xvi.   18;    Jean    xvi.  33;    Gen. 

xxii.  17;  2  Tim.  ii.  19. 


=  Luc  xii.  32  ;  Es.  i.  9  ;  Apoc.  xii.  6, 14; 

Luc  xvii.  21;  Matt.  xvi.  18. 
«  Eom.  xii.  4 ;  xi.  2,  4  ;   1  Eois  xix.  18  ; 

Es.  i.  9  ;  Rom.  ix.  29. 
'  Act.  iv.  32. 
«  Eph.  iv.  3,  4. 


418 


SYMBOLA  EVANGELICA. 


Art.  XXVIII. 

DE    COMMDNIONE    SANCTORUM     CUM    VERA 
ECCLESIA. 

N^ous  croyons  que  jpuisque  cette 
sainte  assemhlee  et  congregation, 
est  V assemhlee  des  sauves,  et  quHl 
Tby  a  j)oint  de  salut  liors  d'elle^ 
que  nul,  de  quelque  Hat  et  qua- 
lite  quHl  soit,  ne  se  doit  re- 
tirer  a  ])avt  jpour  se  contenter 
de  sa  jpersonne^  mais  tous  en- 
semhle  s^y  doivent  ranger  et 
imir,  entretenant  Vunite  de 
VEglise^  en  se  soumettant  a  son 
instruction  et  discijMne,  ploy- 
ant  le  col  sous  le  joug  de  Jesus- 
Christ^  et  servant  a  Vtdijieation 
des  freres,  selon  les  dons  que 
Dieu  a  tnis  en  eux,  cotnme  mem- 
hres  communs  dhm  meme  corps  ;^ 
et,  afin  que  cela  se  puisse  Qnieux 
garder,  c^est  le  devoir  de  tous 
fideles,  selon  la  Parole  de  Dieu, 
de  se  separer  de  ceux  qui  ne 
sont  point  de  VEgVise^  j'^oi^r  se 
ranger  ci  cette  assemhlee,  en  quel- 
que lieu  que  Dieu  Vait  onise^ 
encore  que  les  tnagistrats,  et  les 
edits  des  Princes  fussent  con- 
traires,  et  que  la  mort  et  pum- 
tion  corporelle  en  dependtt? 


Art.  XXVIII. 

EVERY   ONE    IS    BOUND   TO   JOIN    HIMSELF   TO 
THE    TRUE   CHURCH. 

We  believe,  since  this  holy  con- 
gregation is  an  assemblage  of  those 
who  are  saved,  and  out  of  it  there 
is  no  salvation,  that  no  person  of 
whatsoever  state  or  condition  he 
may  be,  ought  to  withdraw  himself, 
to  \\\Q,  in  a  separate  state  from  it; 
but  tliat  all  men  are  in  duty  bound 
to  join  and  unite  themselves  with 
it;  maintaining  the  unity  of  the 
Church ;  submitting  themselves  to 
the  doctrine  and  discipline  thereof; 
bowing  their  nechs  under  the  yoke 
of  Jesus  Christ ;  and  as  mutual 
members  of  the  same  body,  serving 
to  the  edification  of  the  brethren, 
according  to  the  talents  God  has 
given  them.  And  that  this  may  be 
better  observed,  it  is  the  duty  of  all 
believers,  according  to  the  Word  of 
God,  to  separate  themselves  from 
those  who  do  not  belong  to  the 
Church,  and  to  join  themselves  to 
this  congregation,  wheresoever  God 
hath  established  it,  even  though  the 
magistrates  and  edicts  of  princes  be 
against  it ;  yea,  though  they  should 
suffer  death  or  bodily  punishment. 


'  1  Pier.  iii.  20 ;  Joel  ii.  32, 
=>  Act.  ii.  40;  Es.  Iii.  11. 
3  Psa.  xxii,  23;  Eph.  iv.  3,  12;  He'b.  ii. 
12. 

*  Psa.  ii.  10-12;  Matt.  xi.  29. 

*  Eph.  iv.  12,  IG  ;  1  Cor.  xii.  12,  etc. 


Act.  ii.  40;  Es.  Iii.  11 ;   2  Cor.  vi.  17; 

Apoc.  xviii.  4. 
Matt.  xii.  30 ;  xxiv.  28 ;  Es.  xlix.  22 ; 

Apoc.  xvii.  14, 
Dan.  iii.  17,  18;   vi.  8-10;  Apoc.  xiv. 

14  ;  Act.  iv.  17, 19  ;  xvii.  7  ;  xviii.  13. 


THE  BELGIC  CONFESSION,     A.D.  15G1. 


419 


Ainsi  tous  ceux  qui  s'en  re- 
tirent,  ou  ne  s'y  rangent^  contra- 
rient  a  V ordonnance  de  Dieu, 


Aet.  XXIX. 

DE   NOTIS   VEK.E   ECCLESI^. 

Nous  croyons  qxCil  faut  Men 
diligemment  discerned",  et  avec 
honne  j)rudence  par  la  Parole  de 
Dieu,  quelle  est  la  vraie  Eglise, 
a  cause  que  toutes  les  sectes  qui 
sont  aujourd^hui  au  tnonde  se 
couvrent  de  ce  nam  d''Eglise. 

Nous  ne  jparlons  pas  id  de  la 
compagnie  des  hypocrites  qui  sont 
7neUs  parmi  les  hons  en  VEglise, 
et  cependant  n^en  sont  point,  Men 
qicHls  y  soient  presents  quant  au 
corps  ^"^  mats  nous  parlons  de 
distitiguer  le  corps  et  la  com- 
munion de  la  vraie  Eglise  d''avec 
toutes  autres  sectes  qui  se  disent 
Ure  V  Eglise. 

Les  marques  pour  connaitre 
la  vraie  Eglise  sont  telles : 
Si  V^glise  use  de  la  pure  pre- 
dication de  V^vangile;"^  si  elle 
use  de  la  pure  administration 
des  sacrements,  comme  Christ 
les  a  ordonnes  ;^  si  la  discipline 
ecclesiastique  est  en   usage  pour 


Therefore  all  those  who  sepa- 
rate themselves  from  the  same,  or 
do  not  join  themselves  to  it,  act 
contrary  to  the  ordinance  of  God. 

Art.  XXIX. 

OF  THE  MARKS  OF  THE  TRUE  CHURCH,  AND 
WHEREIN  SHE  DIFFERS  FROM  THE  FALSE 
CHCRCH. 

We  believe  that  we  ought  dili- 
gently and  circumspectly  to  dis- 
cern from  the  Word  of  God 
which  is  the  true  Church,  since 
all  sects  which  are  in  the  world 
assume  to  themselves  the  name  of 
the  Church. 

But  we  speak  here  not  of  the 
company  of  hypocrites,  who  are 
mixed  in  the  Church  with  the 
good,  yet  are  not  of  the  Church, 
though  externally  in  it;  but  we 
say  that  the  body  and  communion 
of  the  true  Church  must  be  dis- 
tinguished from  all  sects  who  call 
themselves  the  Church. 

The  marks  by  which  the  true 
Church  is  known  are  these :  If 
the  pure  doctrine  of  the  gospel  is 
preached  therein ;  if  she  maintains 
the  pure  administration  of  the  sac- 
raments as  instituted  by  Christ ;  if 
church  discipline  is  exercised  in 
punishing  of  sin ;  in  short,  if  all 


'  Matt.  xiii.  22  ;  2  Tim.  ii.  18-20  ;  Rom.  ix.  6. 

»  Jean  x.  27  ;  Eph.  ii.  20  ;  Act.  xvii.  11,12;  Col.  i.  23  ;  Jean  viii.  47. 

^  Matt,  xxviii.  I'J  ;  Luc  xxii.  19,  etc. ;  1  Cor.  xi.  23,  etc. 


420 


SYMBOLA  EVANGELICA. 


coniyer  les  vices.^  Bref,  si  on 
se  regie  selon  la  jpure  Parole  de 
Dieu^  rejetant  toutes  chases  con- 
traires  a  elle^  tenant  Jesus-Christ 
pour  le  seul  chef?  Par  cela  on 
jpeut  etre  assure  de  connaitre  la 
vraie  ^glise,  et  rHest  le  devoir  d^au- 
cun  d'^en  etre  se/pare.  Et  quant  a 
ceux  qui  sont  de  VEglise^  on  les 
peut  connaitre  par  les  marques 
des  Chretiens;  savoir  jpar  la 
foi^  et  quand,  ayant  recu  iin 
seul  sauveur  Jesus- Christ,^  ils 
fident  le  ptche  et  suivent  jus- 
tice,^ ahnant  le  vrai  Dieu  et 
leurs  p)>'Ochains,  sans  se  detour- 
ner  a  droite  ou  a  gauche,  cruci- 
Jiant  leur  chair  avec  ses  fails;'' 
non  pas  toutefois  qrCil  7i'y  ait 
une  grande  infirmite  en  eux,  mais 
ils  comhattent  contre  par  VEs- 
])rit,  tous  les  jours  de  leur  vie^ 
ayant  continxiellcment  recours  au 
sang,  a  la  mort,  passion  et  oheis- 
sance  du  Seigneur  Jesus,  par  le- 
quel  ils  ont  remission  de  leurs 
pecMs  en  la  foi  en  lui.^ 

Quant  a  la  fausse  Eglise,  elle 
s'attrihue  a  elle  et  a  ses  ordon- 
nances  plus  d'autorite  qu\i  la  Pa- 
role de  Dieu}^    Elle  ne  veut  pas 


things  are  managed  according  to 
the  pure  Word  of  God,  all  things 
contrary  thereto  rejected,  and 
Jesns  Christ  acknowledged  as  the 
only  Head  of  the  Church.  Here- 
by the  true  Church  may  certainly 
be  known,  from  which  no  man 
has  a  right  to  separate  himself. 
With  respect  to  those  who  are 
members  of  the  Church,  they  may 
be  known  by  the  marks  of  Chris- 
tians, namely,  by  faith ;  and 
when  they  have  received  Jesus 
Christ  the  only  Saviour,  they  avoid 
sin,  follow  after  righteousness,  love 
the  true  God  and  their  neighbor, 
neither  turn  aside  to  the  right  or 
left,  and  crucify  the  flesh  with  the 
works  thereof.  But  this  is  not  to 
be  understood  as  if  there  did  not 
remain  in  them  great  infirmities; 
but  they  fight  against  them  through 
the  Spirit  all  the  days  of  their  life, 
continually  taking  their  refuge  in 
the  blood,  death,  passion,  and  obe- 
dience of  our  Lord  Jesus  Christ,  in 
whom  they  have  remission  of  sins 
through  faith  in  him. 

As  for  the  false  Church,  she 
ascribes  more  power  and  authority 
to  herself  and  her  ordinances  than 
to  the  Word  of  God,  and  will  not 


'  Matt,  xviii.  15-18  ;  2  Tliess.  iii.  U,  15. 
"  Matt,  xxviii.  2  ;   Gal.  i.  G-8. 
'  Eph.  i.  22,  23  ;  Jean  x.  4,  5, 14. 

•  Eph.  i.  13  ;  Jean  xvii.  20. 

*  1  Jean  iv.  2. 


«  1  Jean  iii.  8-10. 
'  Horn.  vi.  2  ;  Gal.  v.  24. 
8  Rom.  vii.  G,  17,  etc. ;  Gal.  v.  17. 
»  Col.  i.  14. 
'"Col.  ii.  18, 19. 


THE  BELGIC  CONFESSIOX.     A.D.  15G1. 


421 


s'assujettir  au  joug  de  Christ} 
Elle  vt^administre  jpoint  les  sacre- 
ments  selon  que  Christ  a  ordonne 
jpar  sa  Parole  ;  mats  elle  y  ajoute 
et  diminue,  comme  il  lid  jplait ; 
elle  se  fonde  sur  les  hommes  jplus 
que  sur  Jesus-Christ;  elle  jpersecute 
ceux  qui  vivent  saintement  selon  la 
Parole  de  Dieu^  et  qui  la  rejpren- 
nent  de  ses  vices,  de  ses  avarices  de 
ses  idolatries?  Ces  deux  Mglises 
sont  aisees  a  coiinaiti'e  ])our  les 
distinguer  Vune  de  Vautre. 

Art.  XXX. 

DE  KEGIMINE   ECCLESI^. 

Nous  crayons  que  cette  vraie 
Eglise  doit  etre  gouvernee  selon 
la  ^police  s^irituelle  que  notre 
Seigneur  nous  a  enseignee  par  sa 
Parole  :  savoir  qiCil  y  ait  des 
Ministres  on,  Pasteurs  pour  pre- 
cher  la  Parole  de  Dieu  et  admi- 
nistrer  les  sacrements ; '^  qxCil  y  ait 
aussi  des  Surveillants  et  des  Dia- 
cres,pour  etre  avec  les  Pasteurs, 
comme  le  senat  de  V Eglise^  et  par 
ce  moyen  conserver  la  vraie  re- 
ligion, et  fairc  que  la  vraie  doc- 
trine ait  son  cours,  et  aussi  que 
les  hommes  vicieux  soient  corri- 
gis  spirit%ielleme7it,  et  tenus  sous 


submit  herself  to  the  yoke  of 
Christ.  Neither  does  she  admin- 
ister the  Sacraments,  as  appointed 
by  Christ  in  his  Word,  but  adds  to 
and  takes  from  them  as  she  thinks 
proper;  she  relietli  more  upon 
men  than  upon  Christ ;  and  perse- 
cutes those  who  live  holily  ac- 
cording to  the  "Word  of  God,  and 
rebuke  her  for  her  errors,  covet- 
ousness,  and  idolatry.  These  two 
Clinrches  are  easily  known  and  dis- 
tinguished from  each  other. 

Art.  XXX. 

COXCERKING    THE    GOVERNMENT    OF,    AND 
OFFICES    IN,  THE   CHURCH. 

"VVe  believe  tliat  this  true  Church 
must  be  governed  by  the  spiritual 
policy  which  our  Lord  has  taught 
us  in  his  Word — namely,  that  there 
must  be  Ministers  or  Pastors  to 
preach  the  Word  of  God,  and  to 
administer  the  Sacraments ;  also 
elders  and  deacons,  who,  together 
with  the  pastors,  form  the  council 
of  the  Church ;  that  by  these  means 
the  true  religion  may  be  preserved, 
and  the  true  doctrine  every  where 
propagated,  likewise  transgressors 
punished  and  resti-ained  by  spirit- 
ual means ;  also  that  the  poor  and 
distressed  may  be  relieved  and 


'  Psa.  ii.  3. 

'  Apoc.  xii.  4  ;  Jean  xvi.  2. 

^  Apoc,  xvii.  3,  4,  6. 


*  Eph.  iv.  11 ;  1  Cor.  iv.  1,  2  ;   2  Cor.  v. 

20;  Jean  xx.  23;  Act.  xxvi.  17,  18; 

Luc  X.  IG. 
»  Act.  vi.  3  ;  xiv.  23. 


422 


SYMBOLA  EVANGELICA 


hride ;^  afin  aussi  que  les pauvres 
et  tous  affiiges  soient  secourus  et 
consoUs,  selon  qiCils  en  ont  hesoin. 
Par  ce  moyen  toutes  choses  iront 
Men  et  par  bon  ordre  en  V^glise, 
quand  de  tels  personnages  seront 
elus  fidtles  et  selon  la  rtgle  qv)en 
donne  saint  Paul  ci  Timothee."^ 

Art.  XXXI. 
de  vocatioxe  ministborcm  ecclesi^. 

JVoiis  croyo7is  que  les  Ministres 
de  la  Parole  de  Dieu^  les  Anciens, 
et  les  Dlacres,'^  doivent  etre  elus 
en  leurs  offices  par  election  legi- 
tiine  de  VEglise^  avec  Vinvocation 
du  nam  de  Dieu,  avec  ordre, 
comme  la.  Parole  de  Dieu  en- 
seigne.  Chacun  done  doit  hien 
se  donner  garde  de  sHngerer  par 
tnoyens  illicites,  mais  doit  atten- 
dre  le  temps  quHl  soit  appele  de 
Dieu^  afin  quHl  ait  le  ttmoignage 
de  sa  vocation,  p)our  etre  certain 
et  assure  gxCclle  est  du  Seigneur. 

Et  quant  aux  Ministres  de  la 
Parole,  en  quelque  lieu  qxCils 
soient,  ils  out  une  meme  puis- 
sance et  autorite,  ttant  tous  Mi- 
nistres de  Jesus- Christ,^  seul 
Eveque  universel  et  seul  Chef  de 
VEglise?  \ 


comforted,  according  to  their  ne- 
cessities. By  these  means  every 
thing  will  be  carried  on  in  the 
Church  with  good  order  and  de- 
cency, when  faithful  men  are 
chosen,  according  to  the  rule  pre- 
scribed by  St,  Paul  to  Timothy.  ' 


Art.  XXXI. 

OF    THE    MINISTERS,  ELDERS,  AND    DEACONS. 

AVe  believe  that  the  Ministers  of 
God's  Word,  and  the  Elders  and 
Deacons,  ought  to  be  chosen  to 
their  respective  offices  by  a  lawful 
election  of  the  Church,  with  call- 
ing upon  the  name  of  the  Lord, 
and  in  that  order  which  the  Word 
of  God  teacheth.  Therefore  every 
one  must  take  heed  not  to  intrude 
himself  by  indecent  means,  but  is 
bound  to  wait  till  it  shall  please  God 
to  call  him  ;  that  he  may  have  testi- 
mony of  his  calling,  and  be  certain 
and  assured  that  it  is  of  the  Lord. 

As  for  the  Ministers  of  God's 
Word,  they  have  equally  the  same 
power  and  authority  wheresoever 
they  are,  as  they  are  all  Ministers 
of  Christ,  the  only  universal  Bish- 
op, and  the  only  Head  of  the 
Cliurch. 


'  ]\ratt.  xviii.  17;   1  Cor.  v.  4,  5. 
'  1  Tim.  iii.  1,  etc. ;  Tit.  i.  5,  etc. 
'  1  Tim.  V.  22. 
*  Act.  vi.  3. 


'  Jer.  xxiii.  21 ;  Heb.  v.  4 ;  Act.  i.  23 ;  xiii.  2. 

*  1  Cor,  iv.  1 ;    iii.  9 ;   2  Cor.  v.  20 ;  Act. 

xxvi.16,17.  [22;  Col.  i,  18. 

'  1  Pier.  ii.  25  ;  v.  4  ;    Es.  Ixi,  1 ;    Eph.  i. 


THE  BELGIC  CONFESSION.     A.D.  loGl. 


423 


De  plus,  afiii  que  la  saint  <??'- 
donnancG  de  Dieu  ne  j^uisse  etre 
vioUe  ou  venir  d  mepr'is,  nous  di- 
sons  que  chacun  doit  avoir  les 
Ministres  de  la  Parole  et  les  An- 
ciens  de  VEglise,  en  singuliere 
estime,  jpour  Voeuvre  qit'ils  font, 
et  etre  en  ^Ktix  avec  eux,  sans 
murmure,  debat,  ou  contention,^ 
autant  que  faire  se  jpeut. 

Art.  XXXII. 

DE  rOTESTATE  ECCLESIiE  IN  CONDENDIS 
LEGIBUS  ECCLESIASTICIS,  ET  IN  ADMINI- 
STRANDA    DISCIPLINA. 

JVous  croyons  cejyendant  que 
Men  qiCil  soit  utile  et  hon  aux 
gouverneurs  de  VEglise  d'^etahlir 
et  disjposer  certain  ordre  entre 
eux,  pour  Ventretien  du  corps  de 
VEglise,  Us  se  doivent  toutefois 
Men  garder  de  decliner  de  ce  que 
Christ  noire  seul  Maitre  nous  a 
ordonne?  Cest  i^ourquoi  nous 
rejetons  toutes  inventioiis  hu- 
maines,  et  toutes  lois  qiCon  vou- 
drait  introduire  pour  servir 
Dieu,  et  par  elles  Her  et  ttreindre 
les  consciences  en  quelque  sorte 
que  ce  soit.^ 

JV^ous  recevons  done  seulement 
ce  qui  est  propre  p)Our  garder 
et  nourrir  concorde  et  tinion,  et 


Moreover,  that  this  holy  ordi- 
nance of  God  may  not  be  violated 
or  slighted,  we  say  that  every  one 
ought  to  esteem  the  Ministers  of 
God's  "Word  and  the  Elders  of  the 
Church  very  highly  for  their  work's 
sake,  and  be  at  peace  with  them 
without  murmuring,  strife,  or  con- 
tention, as  much  as  possible. 

Art.  XXXII. 

OF  THE  ORDER  AND  DISCIPLINE  OF  THE 
CHURCH. 

In  tlie  mean  time  we  believe, 
though  it  is  useful  and  beneficial, 
that  those  who  are  rulers  of  the 
Church  institute  and  establish  cer- 
tain ordinances  among  themselves 
for  maintaining  the  body  of  th€ 
Church ;  yet  they  ought  studiously 
to  take  care  that  they  do  not  depart 
from  those  things  which  Christ, 
our  only  master,  hath  instituted. 
And,  therefore,  we  reject  all  hu- 
man inventions,  and  all  laws  which 
man  would  introduce  into  the  wor- 
ship of  God,  thereby  to  bind  and 
compel  the  conscience  in  any  man- 
ner whatever. 

Therefore  we  admit  only  of  that 
which  tends  to  nourish  and  preserve 
concord  and  unity,  and  to  keep  all 


'  1  Thess.  V.  12,13  ;   1  Tim.  v.  17;  Heb.  xiii.  17. 

«  Col.  ii.  6,  7. 

^  1  Cor.  vii.  23  ;  Matt.  xv.  S) ;  Es.  xxix.  13  ;  Gal  v.  1  ;  Rom.  xvi.  17, 18. 

YOL.  III.— E  E 


4-2J: 


SYIMBOLA  EVANGELICA. 


entretenir  tout  e7i  Vohtissance  de 
Dieu:  a  quoi  est  requise  V ex- 
communication faite  selon  la 
Parole  de  Dieu'^  aveo  ce  qui  en 
depend. 

Ari.  XXXIII. 

DE    SACRAMENTIS. 

JV^ous  croyons  que  notre  hon 
Dieu  ayant  egard  d  notre  rudesse 
et  injirmitey  nous  a  ordonne  des 
Sacreinents,  pour  sceller  en  nous 
ses  jyromesses^  et  nous  Ure  gages 
de  la  Ijonne  volonte  et  grace  de 
Dieu  envers  nous,  et  aussi  pour 
nourrir  et  soutenir  notre  foi; 
lesquels  il  a  ajoutes  d  la  parole 
de  V Evangile,  pour  inieux  repre- 
senter  a  nos  sens  exterieurs,  tant 
ce  qiCil  nous  donne  a  entendre 
par  sa  Parole,  que  ce  qiCil  fait 
interieurement  en  nos  coeurs,  en 
ratifiant  en  nous  le  salut  qu^il 
nous  comnixmique.  Car  ce  sont 
signes  et  sceaux  visihles  de  la 
chose  inttrieure  et  invisible,  moy- 
ennant  lesquels  Dieu  optre  en 
nous  par  la  vertu  du  Saint- 
Esprit.  Les  signes  done  ne  sont 
pas  vains  et  vides  pour  nous 
tromper  et  dtcevoir ;  car  Us  ont 
Jesus-Christ  j?<??^r  leur  verite, 
sans  lequel  Us  ne  seraient  rien? 


men  in  obedience  to  God.  For  this 
purpose  excommunication  or  church 
disciphne  is  requisite,  with  the  sev- 
eral circumstances  belonging  to  il, 
according  to  the  Word  of  God. 

Art.  XXXIII. 

OF    THE    SACRAMENTS. 

We  believe  that  our  gracious 
God,  on  account  of  our  weakness 
and  infirmities,  hath  ordained  the 
Sacraments  for  us,  thereby  to  seal 
unto  us  his  promises,  and  to  be 
pledges  of  the  good  will  and  grace 
of  God  towards  us,  and  also  to  nour- 
ish and  strengthen  our  faith,  which 
he  hath  joined  to  the  word  of  the 
gospel,  the  better  to  present  to  our 
senses,  both  that  which  he  signifies 
to  us  by  his  Word,  and  that  which 
he  works  inwardly  in  our  hearts, 
thereby  assuring  and  confirming  in 
us  the  salvation  which  he  imparts 
to  us.  For  thej'  are  visible  signs 
and  seals  of  an  inward  and  invisi- 
ble thing,  by  means  whereof  God 
worketh  in  us  by  the  power  of  the 
Holy  Ghost.  Therefore  the  signs 
are  not  in  vain  or  insignificant,  so 
as  to  deceive  us.  For  Jesus  Christ 
is  the  true  object  presented  by  them, 
without  whom  they  would  be  of  no 
moment. 


'  Matt,  xviii.  17;   1  Cor.  v.  5 ;  1  Tim.  i.  20. 
»  Kom.  iv.  11  ;  Gen.  ix.  13;  xvii.  11. 
'Col.  ii.  11,17;  1  Cor.  v.  7. 


THE  BELGIC  CONFESSION.     A.D.  15G1. 


425 


De  plus,  nous  nous  contentons 
du  nomhre  des  sacrements  que 
Christ  notre  Maitre  nous  a  ordon- 
lesqiiels  ne  sont  que  deux 


nes 


seidement,  savoir  le  sacrement  du 
Bajpihne  et  de  la  Salute  Cine  de 
Jesus- Christ} 


Art.  XXXIV. 


DE     BAPTISMO. 


Nous  croyons  et  confessons  que 
Jesus-Christ,  qui  est  la  Jin  de  la 
Loi^  par  son  sang  repandu,  a  mis 
Jin  a  toute  autre  effusion  de  sang 
qxCon  pourrait  ou  voudrait  faire 
pour  propitiation,  ou  satisfac- 
tion des  peches,  et  ayant'  aboli  la 
clrconcision  qui  se  faisait  par 
sang,  a  ordonne  au  lieu  d''elle  le 
sacrement  du  Bapteme"^ par  lequel 
nous  sommes  rectus  en  V Eglise  de 
Dieu,  et  spares  de  tons  autres 
peupiles  et  de  toutes  religions 
etrangeres,  pour  etre  entierement 
dedies  a  lui,  portant  sa  marque 
et  son  enseigne :  et  nous  sert  de 
temoignage  qiCil  7io\is  sera  Dieu 
a  jamais,  nous  etant  Pere  pro- 
pice.  II  a  done  commande  de 
haptiser  tous  ceux  qui  sont  siens, 
{lu  nom  du  Pere  et  du  Fits  et 
du  Saint- Esprit,^  avec  eau  pure  : 
nous  signijiant  par  cela  que 
comme  Veau  lave  les  ordures  du 


Moreover,  we  are  satisfied  with 
the  number  of  Sacraments  which 
Christ  our  Lord  hath  instituted, 
which  are  two  only,  namely,  the 
Sacrament  of  Baptism,  and  the 
Holy  Supper  of  our  Lord  Jesus 
Christ. 

Art.  XXXIV. 

OP     HOLY    BAPTISM. 

We  believe  and  confess  that  Je- 
sus Christ,  who  is  the  end  of  tlie 
law,  hath  made  an  end,  by  the 
shedding  of  his  blood,  of  all  other 
sheddiugs  of  blood  which  men 
could  or  would  make  as  a  propiti- 
ation or  satisfaction  for  sin  ;  and 
that  he,  having  abolished  circum- 
cision, which  was  done  with  blood, 
hath  instituted  the  Sacrament  of 
Baptism  instead  thereof,  by  which 
we  are  received  into  the  Church 
of  God,  and  separated  from  all 
other  people  and  strange  religions, 
that  we  may  wholly  belong  to  him 
whose  ensign  and  banner  we  bear, 
and  which  serves  as  a  testimony 
unto  us  that  he  will  forever  be  our 
OTacious  God  and  Father.  There- 
fore  he  has  commanded  all  those 
who  are  his  to  be  baptized  with 
pure  water,  in  the  name  of  the  Far- 
ther, and  of  the  Son,  and  of  the 
Holy   Ghost:  thereby    signifying 


>  Matt.  xxvi.  3G  ;  xxviii.  19. 
"^  Rom.  X,  4. 


3  Col.  ii.  11 ;  1  Pier.  iii.  21 ;  1  Cor.  x.  2. 
*  Matt,  xxviii.  19. 


426 


SYMBOLA  EVANGELICA. 


corj[)s  quand  elle  est  repandue  su?' 
nous,  laqiielle  aussi  est  vue  sur 
le  corjps  du  hcqytise,  et  Varrose ; 
ainsi  le  sang  de  Christ  jyar  le 
Saint-Esprit,  fait  le  meme  inte- 
rieurement  en  Vdme,  Varrosant  et 
nettoyant  de  ses  pechts  et  notes 
Ttghurant  d'enfants  de  colere  en 
enfants  de  Dieu  :^  non  pas  que 
Veau  materielle  fasse  cela,  mats 
dest  V arrosement  du  prtcieux  sang 
du  Fils  de  Dleu^  leqiiel  est  notre 
Mer  Rouge,  par  laquelle  il  nous 
faut  passer  piour  sortir  de  la 
tyrannie  de  Pharaon,  qui  est  le 
diahle,  et  entrer  en  la  terre  sj)ir- 
ituelle  de  Canaan.  Ainsi  les 
Ministres  nous  donnent  de  leur 
p>art  le  Sacrement  et  ce  qui  est 
visible:"^  mais  notre  Seigneur 
donne  ce  qui  est  signijie  par  le 
Sacrement,  savior  les  dons  et 
graces  invisibles,  lavant, purifiant, 
et  nettoyant  nos  dines,  de  toutes 
ordures  et  iniquites*  renouvelant 
nos  coeurs  et  les  remplissant  de 
toute  consolation,  oious  donnant 
vraie  assiirance  de  sa  bonte  p)a- 
ternelle,  nous  revUant  du  nouvel 
homme  et  nous  depouillant  du 
vieil  homme  avec  tons  ses  faitsJ' 
'  Pour  cette  cause,  nous  croyons 
que  quiconque  pretend  parvenir  a 


to  us,  tliat  as  water  washeth  away 
the  filth  of  the  body,  when  poured 
upon  it,  and  is  seen  on  the  body  of 
the  baptized,  when  sprinkled  upon 
him,  so  doth  the  blood  of  Christ, 
by  the  power  of  the  Holy  Ghost, 
internally  sprinkle  the  sonl,  cleanse 
it  from  its  sins,  and  regenerate  us 
from  children  of  wrath  unto  chil- 
dren of  God.  Not  that  this  is  ef- 
fected by  the  external  water,  but 
by  the  sprinkling  of  the  precious 
blood  of  the  Son  of  God ;  who  is 
our  Eed  Sea,  through  which  we 
must  pass  to  escape  the  tyranny  of 
Pharaoh,  that  is,  the  devil,  and  to 
enter  into  the  spiritual  land  of  Ca- 
naan. Therefore,  the  Ministers, 
on  their  part,  administer  the  Sacra- 
ment, and  that  which  is  visible,  but 
our  Lord  givetli  that  which  is  sig- 
nified by  the  Sacrament,  namely, 
the  gifts  and  invisil^le  grace;  wash- 
ing, cleansing,  and  purging  our 
souls  of  all  filth  and  unrighteous- 
ness ;  renewing  our  hearts  and  fill- 
ing them  with  all  comfort ;  giving 
unto  us  a  true  assurance  of  his  fa- 
therly goodness ;  putting  on  us  the 
new  man,  and  putting  off  the  old 
man  with  all  his  deeds. 

Therefore,  we  believe  that  every 
man  who  is  earnestly  studious  of 


>  1  Cor.  vi.  11 ;   Tit.  iii.  5  ;   Hc'b.  ix.  U  ;       '  Mntt.  iii.  11 ;  1  Cor.  iii.  5,  7;   Eom.  ri.  3. 

1  Jean  i.  7  ;  Apoc.  i.  6.  ^  Eph.  v.  2G  ;  Act.  xxii.  IG ;   1  Pier.  iii.  21. 

'*  Jean  xix.  34.  '  Gal.  iii.  27 ;  1  Cor.  xii.  1 3 ;  Eph.  iv.  22-24. 


THE  BELGIC  CONFESSION,     A.D.  15G1. 


427 


la  vie  eternelle  doit  Hre  une  fois 
haptise  cfun  seul  hapteme^  sa?is 
Jamais  le  rtiterer :  ^  car  aussi 
nous  ne  pouvons  naitre  deux 
fois.  Et  toutefois  ce  hapteme  ne 
jprojite  jpas  seuleinent  quand  Veau 
est  sur  nous,  et  que  nous  la  re- 
cevons,  mais  profite  tout  le  temps 
de  notre  vie?  Sur  ceci  nous  de- 
testons  Verreur  des  Anahaptistes, 
qui  ne  se  contentent  pas  dhm 
seul  hapthne  line  fois  reqii,  et  en 
outre  condamnent  le  hapthne  des 
petits  enfants  des  fideles,  lesquels 
nous  croyons  devoir  Hre  baptises 
et  scelles  du  signe  de  V alliance ^'^ 
comme  les  p)^tits  enfants  etaient 
circoncis  en  Israel,^  sur  les  memes 
protnesses  qui  so7it  faites  a  nos 
enfants.  Et  aussi  ci  la  verite 
Christ  Qi'a  pas  moins  repandu 
son  sang  pour  laver  les  petits  en- 
fants des  fideles,  quHl  a  fait  pour 
les  grands;^  dest  pourquoi  ils 
doivent  recevolr  le  signe  et  le 
sacrenient  de  ce  que  Christ  a  fait 
pour  eux :  coimne  en  la  loi  le 
Seigneur  conimandait  qii'on  leur 
coniniuniqudt  le  sacrenient  de  la 
mort  et  passion  de  Christ,  quand 
ils  etaient  nouveau-nes,  en  of  rant 
pour  eux  un  agneau  qui  etait  le 
sacrenient  de  Jesus- Christ.^     Et 


obtaining  life  eternal  ought  to  be 
but  once  baptized  witli  this  only 
Baptism,  without  ever  repeating 
the  same :  since  we  can  not  be  born 
twice.  Neither  doth  this  Baptism 
only  avail  us  at  the  time  wlien  the 
water  is  poured  upon  us  and  re- 
ceived by  us,  but  also  through  the 
whole  course  of  our  life.  Therefore 
we  detest  the  error  of  the  Anabap- 
tists, who  are  not  content  with  the 
one  only  baptism  tliey  have  once 
received,  and  moreover  condemn 
the  baptism  of  the  infants  of  be- 
lievers, who,  we  believe,  ought  to 
be  baptized  and  sealed  witli  the 
sign  of  the  covenant,  as  the  chil- 
dren in  Israel  formerly  were  cir- 
cumcised upon  the  same  promises 
which  are  made  nnto  our  cliildren. 
And,  indeed,  Christ  shed  his  blood 
no  less  for  the  washing  of  the  chil- 
dren of  the  faithful  than  for  adult 
persons ;  and,  therefore,  they  ought 
to  receive  the  sign  and  sacrament 
of  that  which  Christ  hath  done  for 
them ;  as  the  Lord  commanded  in 
the  law,  that  they  should  be  made 
partakers  of  the  sacrament  of 
Christ's  suffering  and  death  shortly 
after  they  were  born,  by  offering 
for  them  a  lamb,  which  was  a 
sacrament  of  Jesus  Christ.     More- 


■  Marc  xvi.  IG;   Matt,  xxviii.  19;   Eph. 

iv.  5  ;  Heb.  vi.  2. 
°  Act.  ii.  38  ;  viii.  IG. 
'  Matt.  xix.  14  ;  1  Cor.  vii.  14. 


*Gen.  xvii.  11,12. 

'Col.  ii.  11,  12. 

'  Jean  i.  21) ;  Lev.  xii.  6. 


428 


SYMBOLA  EVANGELICA. 


de  jplus  ce  que  faisait  la  circon- 
cision  an  jpeujple  juddique^  le 
Bapttme  fait  le  meme  envers  nos 
enfants :  c'est  la  cause  ;pourquoi 
saint  Paul  ap^elle  le  JBajyteme  la 
Circoncision  de  Chi'ist} 

Art.  XXXV. 

DE   COSNA   DOMINI. 

Nous  croyons  et  confessons  que 
noire  Sauveur  Jesus -Christ  a  or- 
donne  et  institue  le  sacrement  de 
la  sainte  Chie^  ]}Our  nourrir  et 
sustenter  ceux  qxCil  a  dejd  reqe- 
ne/'es  et  entes  en  sa  famille,  qui 
est  son  Eglise.  Or  ceux  qui  sont 
regeneres  ont  en  eux  deux  vies  ^^ 
Vune  co7'])orelle  et  temj)orelle,  la- 
quelh  ils  ont  ajyj^ortee  des  leur 
premiere  naissance,  et  est  coinmune 
d  fous ;  Vautre  est  spirituelle  et 
celeste,  laquelle  leur  est  donnee  en 
la  seconde  naissance^  qui  se  fait 
jpar  la  parole  de  VEvanqile^  en 
la  communion  du  corps  de  Christ, 
et  cette  vie  n'est  commune  qu'aux 
elus  de  Dieu.^  Ainsi  Dieu  nous 
a  donne  pour  Ventretien  de  la  vie 
corporelle  et  terrestre  im  pain  ter- 
restre  et  materiel,  qui  est  propre 
a  cela,  lequel  pain  est  commun  cL 
tous,  comme  aussi  est  la  vie  ;  mais 


over,  what  CircumcisioD  was  to 
the  Jews,  that  Baptism  is  to  our 
children.  And  for  this  reason 
Paul  calls  Baptism  the  Circum- 
cision of  Christ. 


Art.  XXXV. 

OF    THE    HOLY   SUPPER    OF    OUR    LORD   JESUS 
CHRIST. 

We  believe  and  confess  that  our 
Saviour  Jesus  Christ  did  ordain 
and  institute  the  Sacrament  of  the 
Holy  Siij)per,  to  nourish  and  sup- 
port those  whom  he  hath  already 
regenerated  and  incorporated  into 
his  family,  which  is  his  Church. 
Now  those  who  are  regenerated 
have  in  them  a  twofold  life,  the 
one  bodily  and  temporal,  which 
they  have  from  the  first  birth,  and 
is  common  to  all  men ;  the  other 
spiritual  and  heavenly,  which  is 
given  them  in  their  second  birth, 
which  is  effected  by  the  word  of 
the  gospel,  in  the  communion  of 
the  body  of  Christ;  and  this  life 
is  not  common,  but  is  peculiar  to 
God's  elect.  In  like  manner  God 
liath  given  us,  for  the  support  of 
the  bodily  and  earthly  life,  earthly 
and  common  bread,  which  is  sub- 
servient thereto,  and  is  common  to 


»  Col.  ii.  11. 

'  Matt.  xxvi.  26 ;    Marc  xiv.  22  ;    Luc 

xxii.  11) ;  1  Cor.  xi.  23-25. 
'  Jean  iii.  G. 


*  Jean  iii.  5. 

*  Jean  v.  23,  25. 

*  1  Jean  v.  12 ;  Jean  x.  28. 


THE  BELGIC  CONFESSION.     A.D.  1561. 


429 


jpour  entretenir  la  vie  sj)irituelle 
et  celeste  qui  se  trouve  dans  les 
jideles,  il  leur  a  envoye  un  jpain 
vivant  qui  est  descend^i  du  del, 
savoir  Jesus-C/n'ist,^  lequel  nour- 
rit  et  entretient  la  vie  sjyirituelle 
des  Jideles,  etant  mange,  c'est-d- 
dire  apjplique  et  requ  ^ar  la  foi 
en  Vesjprit?  Pour  nous  figure?' 
ce  pain  spirituel  et  celeste,  Christ 
a  ordonne.  un  ^ain  terrestre  et 
visible  qui  est  sacrement  de  son 
co7'ps,  et  le  vin  jpour  sacrement 
de  son  sang^  pour  nous  certifi.er 
qu'aussi  veritahlement  que  nous 
prenons  et  tenons  le  sacrement  en 
nos  mains,  et  le  inangeons  et  hu- 
vons  en  nos  houches,  dont  puis 
apres  notre  vie  est  sustentee,  aussi 
vraiment  par  la  foi  {qui  est  la 
main  et  la  houche  de  notre  dme) 
nous  recevons  le  vrai  corps  et  le 
vrai  sang  de  Christ,  notre  seid 
Sauveur,  en  nos  dmeSy  pour  notre 
vie  spirituelle.^ 

Or  c'est  une  chose  assuree  que 
Jesus -Christ  ne  nous  a  pas  re- 
commande  ses  Sacrements  pour 
niant :  partant  il  fait  en  nous 
tout  ce  qiCil  nous  represente 
par  ces  signes  sacres ;  encore 
que  la  maniere  outrepasse  notre 
entendement,  et  7ious  soit  incom- 


all  men,  even  as  life  itself.  But 
for  the  support  of  the  spiritual  and 
heavenly  life  which  believers  have, 
he  hath  sent  a  living  bread,  which 
descended  from  heaven,  namely, 
Jesus  Christ,  who  nourishes  and 
strengthens  the  spiritual  life  of  be- 
lievers, when  they  eat  him,  that  is 
to  say,  when  they  apply  and  receive 
him  by  faith,  in  the  Spirit.  Christ, 
that  he  might  represent  unto  us 
this  spiritual  and  heavenly  bread, 
hath  instituted  an  earthly  and  vis- 
ible bread  as  a  Sacrament  of  his 
body,  and  wine  as  a  Sacrament  of 
his  blood,  to  testify  by  them  unto 
us,  that,  as  certainly  as  we  receive 
and  hold  this  Sacrament  in  our 
hands,  and  eat  and  drink  the  same 
with  our  mouths,  by  which  our  life 
is  afterwards  nourished,  we  also  do 
as  certainly  receive  by  faith  (which 
is  the  hand  and  mouth  of  our  soul) 
the  true  body  and  blood  of  Christ 
our  only  Saviour  in  our  souls,  for 
the  support  of  our  spiritual  life. 

Now,  as  it  is  certain  and  beyond 
all  doubt  that  Jesus  Christ  hath 
not  enjoined  to  us  the  use  of  his 
Sacraments  in  vain,  so  he  works 
in  lis  all  that  he  represents  to  us  by 
these  holy  signs,  though  the  man- 
ner surpasses  our  understanding, 
and  can  not  be  comprehended  by 


1  Jean  vi.  32,  33,  51. 
'  Jean  vi.  63. 


'  Marc  vi.  26. 

*  1  Cor.  X.  1 6, 1 7 ;  Eph.  iii.  1 7 ;  Jean  vi.  35. 


430 


SYMBOLA  EVANGELICA, 


2)rehensihle,  comme  Voperation 
de  VEsj>rit  de  Dieu  est  secrtte 
et  incoDiprthensiUc.  Cependant 
nous  7ie  nous  troiiipons  j)as  en 
disant  qice  ce  qui  est  mange  est  le 
projpre  et  natarel  corps  de  Christy 
et  son i^TOjpre  sang  ce  qui  est  hu;^ 
mais  la  maniere  jKif  laquelle  nous 
le  Quangeons,  n^est  jpas  la  houche 
mais  Vesprit  2^(ii"  ^^  fo'^-  -^insi 
Jtsus-Christ  demeure  toujours 
assis  a  la  droite  de  Dieu  son 
Pere  dans  les  cieux^  et  ne  laisse 
pas  pour  cela  de  se  C07n7nuni- 
quer  a  nous  xmr  la  foi.  Ce  han- 
qnet  est  une  tahle  spirituelle  en 
laquelle  Christ  se  communique  a 
nous  avec  tous  ses  liens,  et  nous 
fait  jouir  en  elle,  tant  de  lui- 
meme  que  du  nitrite  de  sa  mort 
et  passion^  nourrissant,  forti- 
fiant  et  consolant  notice  pauvre 
dme  dtsoUe,  ])ar  le  manger  de  sa 
chair,  et  la  soulageant  et  recreant 
par  le  breuvage  de  son  sang.^ 

En  outre,  Men  que  les  saorements 
soieiit  conjoints  a,  la  chose  signi- 
fiee.  Us  ne  sont  pas  toutefois  re- 
ctus de  tous  avec  ces  deux  choses : 
le  mechant  prend  hien  le  sacre- 
ment  d  sa  condamnation;^  mais 
il  ne  reqoit  pas  la  verite  du  sacre- 


iis,  as  tlie  operations  of  the  Holy 
Ghost  are  hidden  and  incompre- 
hensible. In  the  mean  time  we 
err  not  when  we  say  that  what 
is  eaten  and  drunk  by  us  is  the 
proper  and  natural  body  and  the 
proper  blood  of  Christ.  But  the 
manner  of  our  partaking  of  the 
same  is  not  by  the  mouth,  but  by 
the  Spirit  through  faith.  Thus, 
then,  though  Christ  always  sits  at 
the  right  hand  of  his  Father  in 
the  heavens,  yet  doth  he  not,  there- 
fore, cease  to  make  us  partakers  of 
himself  by  faith.  This  feast  is  a 
spiritual  table,  at  which  Christ 
communicates  himself  with  all  his 
benefits  to  us,  and  gives  us  there  to 
enjoy  both  himself  and  the  merits 
of  his  sufferings  and  death,  nour- 
ishing, strengthening,  and  comfort- 
ing our  i^oor  comfortless  souls,  by 
the  eating  of  his  flesh,  quickening 
and  refreshing  them  by  the  drink- 
ing of  his  blood. 

Further,  though  the  Sacraments 
are  connected  with  the  thinff  sis:- 
nified,  nevertheless  both  are  not 
received  by  all  men :  the  un- 
godly indeed  receives  the  Sacra- 
ment to  his  condemnation,  but  he 
doth  not  receive  the  truth  of  the 


>  Jean  vi.  55,  5G  ;  1  Cor.  x.  IG. 

'  Act,  iii.  21  ;  JIarc  xvi.  19  ;  Matt.  xxvi.  11. 

8  Matt,  x.xvi.  2G,  etc. ;  Luc  xxii.  19,  20  ;  1  Cor.  x.  2-4. 

*  Es.  Iv.  2  ;  Rom.  viii.  22,  23. 

*  1  Cor.  xi.  29  ;  2  Cor.  vi.  14, 15  ;  1  Cor.  ii.  14. 


THE  BELGIC  CONFESSION.     A.D.  15G1. 


431 


merit ;  comme  Judas  et  Simon  le 
magicien  recevaient  bien  tons 
deux  le  sacrement,  mais  non  jpas 
Christ,  qui  y  est  signifit :  ce  qui 
est  seulement  communiqut  aux 
fideles.  Finalement  nous  rece- 
vons  le  saint  sacretnent  en  Vas- 
seinblte  du  peuj>le  de  Dieu,  avec 
humiliie  et  reverence^  en  faisant 
entre  nous  une  sainte  memoire  de 
la  mort  de  Christ  notre  Sauveur 
avec  actions  de  graces,  et  y  fai- 
sons  confession  de  notre  foi  et 
religion  chretienne.  C^est  j^our- 
quoi  nid  ne  se  doit  presenter  qiCil 
ne  se  so  it  Men  eprouve  soi-meme, 
de  jpeur  qiCen  mangeant  de  ce 
pain,  et  huvant  de  cette  coupe,  it 
ne  mange  et  boive  son  jugement? 
Bref,  nous  sommes  par  Vusage  de 
ce  saint  sacrement  eimis  a  un  ar- 
dent amour  envers  Dieu  et  nos 
prochains. 

En  quoi  nous  rejetons  toutes 
les  brouilleries  et  inventions 
damnables  que  les  hommes  ont 
ajoutees  et  melees  aux  sacre- 
ments,  comme  profanations,  et  di- 
sons  qiCon  se  doit  contenter  de 
Vordre  que  Christ  et  ses  Apotres 
nous  en  ont  enseigne,  et  parler 
comme  ils  en  ont  p)a7'le. 


Sacrament.  As  Judas  and  Simon 
the  sorcerer  both,  indeed,  received 
the  Sacrament,  but  not  Christ, 
who  was  signified  by  it,  of  whom 
believers  only  are  made  partak- 
ers. Lastly,  we  receive  this  holy 
Sacrament  in  the  assembly  of  the 
people  of  God,  with  humility  and 
reverence,  keeping  up  among  us  a 
holy  remembrance  of  the  death  of 
Christ  our  Saviour,  with  thanks- 
giving, making  there  confession  of 
our  faith  and  of  the  Christian  re- 
ligion. Therefore  no  one  ought  to 
come  to  this  table  without  having 
previously  rightly  examined  him- 
self; lest  by  eating  of  this  bread 
and  drinking  of  this  cup  he  eat 
and  drink  judgment  to  himself. 
In  a  word,  we  are  excited  by  the 
use  of  this  holy  Sacrament  to  a 
fervent  love  towards  God  and  our 
neighbor. 

Therefore,  we  reject  all  mix- 
tures and  damnable  inventions, 
which  men  have  added  unto  and 
blended  with  the  Sacraments,  as 
profanations  of  them,  and  affirm 
that  we  ought  to  rest  satisfied  with 
the  ordinance  which  Christ  and  his 
Apostles  have  taught  us,  and  that 
we  must  speak  of  them  in  the  same 
manner  as  they  liave  spoken. 


>  Act.  ii.  42 ;  xx.  7. 


» 1  Cor.  xi.  27,  28. 


432 


SYMBOLA  EVAKGELICA. 


Art.  XXXVI. 


DE     MAGISTRATU. 


Ifoiis  croyons  que  notre  hon 
Dieu,  it  cause  de  la  depravation 
dit,  genre  humain,  a  ordonne  des 
Bois,  Princes,  et  Magistrats  ;^ 
voiilant  que  le  monde  soit  gou- 
veime  2)cir  lois  et  polices,  afin  que 
le  debordement  des  homines  soit 
reprime,  et  que  tout  se  fasse  avec 
hon  ordre  entre  les  hommes.  Pour 
cettefin  il  a  mis  le  glaive  dans  les 
mains  die  Magistral  jpour  jpunir 
les  mechants,  et  maintenir  les  gens 
de  lien:  et  non  seulement  leur 
office  est  de  2>rendre  garde  et  veil- 
ler  sur  la  police,  7nais  aussi  de 
maintenir  le  sacre  minister e,  pour 
oter  et  ruiner  toute  idoldtrie  et 
faux  service  de  Dieu;"^  pour  de- 
truire  le  royaume  de  Vantechrist 
et  avancer  le  royaume  de  Jesus- 
Christ,  fair  e  prtcher  la  Parole  de 
V Evangile  partout,  afin  que  Dieu 
soit  honore  et  servi  de  chacun, 
comme  il  le  requiert  par  sa  Pa- 
role.^ 


Art.  XXXVI. 

OF     MAGISTRATES. 

We  believe  that  our  gracious 
God,  because  of  the  depravity  of 
mankind,  hath  appointed  kings, 
princes,  and  magistrates,  willing 
that  the  world  should  be  governed 
by  certain  laws  and  policies;  to 
the  end  that  the  dissoluteness  of 
men  might  be  restrained,  and  all 
things  carried  on  among  them  with 
good  order  and  decency.  For  this 
purpose  he  hath  invested  the  mag- 
istracy with  the  sword,  for  the 
pwiishment  of  evil  doers,  and  for 
the  p7'aise  of  them  that  do  well. 
And  their  office  is,  not  only  to  have 
regard  unto  and  watch  for  the  wel- 
fare of  the  civil  state,  but  also  that 
they  protect  the  sacred  ministry, 
and  thus  may  remove  and  prevent 
all  idolatry  and  false  worship ;  that 
the  kingdom  of  antichrist  may  be 
thus  destroyed,  and  the  kingdom 
of  Christ  promoted.  They  must, 
therefore,  countenance  the  preach- 
ing of  the  word  of  the  gospel  every 
where,  that  God  may  be  honored 
and  worshiped  by  every  one,  as 
he  commands  in  his  Word.^ 


'  Ex.  xviii.  20,  etc. ;  Rom.  xiii.  1 ;  Pi-ov.  viii.  !."> ;  Jer.  xxi.  12 ;  xxii.  2,  3  ;  Psa.  Ixxxii.  1, 
C  ;  ci.  2,  etc. ;  Deut.  i.  l.'>,  16  ;  xvi.  18  ;  xvii.  15  ;   Dan.  ii.  21,  37  ;  v.  18. 

=>  lis.  xlix.  23,  2.'> ;   1  Kois'xv.  12  ;  2  Kois  xxiii.  2-4,  etc. 

'  [This  section,  like  the  corresponding  sections  in  other  Reformed  Confessions,  is  framed 
on  the  theory  of  a  union  of  Church  and  State,  and  is  applicable  to  Free  Churches  only 
so  far  as  they  may  justly  claim  from  the  civil  government  legal  protection  in  all  their 
rights.— Ed.] 


THE  BELGIC  CONFESSION.     A.D.  15C1. 


433 


De  jolus  cJiacim,  de  quelque 
qualite,  co7iclition,  ou  etaf  quHl 
soit,  doit  eire  soumis  aux  Magis- 
trats,'  et  jya?/^/'  les  tvihuts;'^  les 
avoir  en  lionneur  et  rever€7ice,  et 
leur  oheir  en  toutes  choses  qui  ne 
sont  point  contrah^es  a  la  Parole 
de  Dieu  ;^  ])riant  pour  eux  en 
leurs  07'aiso7is,  afin  que  le  Sei- 
gneur les  veuille  dh'iger  en  toutes 
leurs  voies,  et  que  qious  menio7is 
%ine  me  j^ctisible  et  tranquille  en 
toute  jpiete  et  ho7i7iHete^ 

Et  sur  ceci  no7is  detestons  Z'er- 
reur  des  A7iaha2Uistes  et  autres 
mutiois,  et  e^i  general  de  tous 
ceux  qui  veident  rejeter  les  auto- 
rites  et  Magistrats,  et  rc7iverser  la 
justice,^  etahlissa7it  corninu7iautes 
de  hie7is,  et  confonda7it  Vlion7\etete 
que  Dieu  a  inise  e7iti'e  les  ho7mnes^ 


Art.  XXXVII. 

DE  JUDICIO  EXTREMO,  RESUREECTIONE  CAR- 
NIS,  ET   VITA   STERNA. 

Fi7iale7nent  qious  croyoiis  selon 
la  Parole  de  Dieu,  que  quand  le 
te7nps  ordonne  die  Seig7ieur  set^a 
ve7iu  {Jequel  est  inconnu  a  toutes 
creatu7'esy  et  le  nombre  des  Elus 
sera  accompli,  7iotre  Seigneur  Je- 
sus-Christ viend7'a  du   del  cor- 


Moreover,  it  is  the  boniiden  duty 
of  every  one,  of  what  state,  quality, 
or  condition  soever  he  may  be,  to 
subject  himself  to  the  magistrates ; 
to  pay  tribute,  to  show  due  honor 
and  respect  to  them,  and  to  obey 
them  in  all  things  which  are  not 
repugnant  to  the  Word  of  God ;  to 
supplicate  for  them  in  their  pray- 
ers, that  God  may  rule  and  guide 
them  in  all  their  ways,  and  that  we 
may  lead  a  quiet  and  peaceable  life 
in  all  godliness  and  honesty. 

Wherefore  we  detest  the  error 
of  the  Anabaptists  and  other  sedi- 
tious people,  and  in  general  all  those 
who  reject  the  higher  powers  and 
magistrates,  and  would  subvert 
justice,  introduce  a  community  of 
ffoods,  and  confound  that  decency 
and  good  order  which  God  hath 
established  among  men. 

Art.  XXXVII. 

OF   lEB   LAST   JUDGMENT. 

Finally,  we  believe,  according  to 
the  "Word  of  God,  when  the  time 
appointed  by  the  Lord  (which  is 
unknown  to  all  creatures)  is  come, 
and  the  number  of  the  elect  com- 
plete, that  our  Lord  Jesus  Christ 
will  come  from  heaven,  corporally 


»  Tit.  iii.  1;  Rom.  xiii.  1. 

*  Marc  xii.  17  ;  Matt.  xvii.  24. 

'  Act.  iv.  17-19  ;  v.  29  ;  Os.  v.  11. 

*  Jer.  xxix.  7  ;   1  Tim.  ii.  1,  2. 


'  2  Pier.  ii.  10. 
•  Jud.  8  et  10. 

'  Matt.  xxiv.  36  ;  xxv.  13  ;   I  Thess.  v.  1, 
2 ;  Apoc.  vi.  1 1 ;  Act.  i.  7 ;  2  Pier.  iii.  10. 


43i 


SYiAIBOLA  EVANGELICA. 


jyorellement  ct  visihlement,  coinme 
il  y  est  vionte^  avec  grande  gloire 
et  majeste,  jpour  se  declarer  Hre 
le  juge  des  vivaiits  et  des  iiiovts^ 
mettant  en  feu  et  en  flamrae  ce 
vieux  Tnonde  joour  le  jpurifier ;'^ 
et  alors  comjyaraitront ])ersonnelle- 
ment  devant  ce  grand  juge  toutes 
creatures  humaines,  tant  hommes 
quefemmes  et  enfants,  qui  auront 
ete  depuis  le  commencement  du 
monde  jusqiCa  la  fin,*  y  etant 
citees  j'?^?'  la  voix  d''archange  et 
X>ar  le  son  de  la  tromjpette  di- 
vine;^ car  tous  ceux  qui  auront 
auj)aravant  ete  nnorts  ressuscite- 
ront  de  la  terre,  Vesjprit  etant  joint 
et  uni  avec  son  jpropre  corps  dans 
lequel  il  a  vecu^  Et  quant  a  ceux 
qui  vivront  alors,  ils  ne  mourront 
point  conime  les  autres,  tnais  se- 
ront  changes,  en  lai  din  d^oeil,  de 
corruption  en  incorrupftion.'^ 

Alors  les  livres  seront  ouverts 
{dest-d-dire  les  consciences)  et  les 
rnorts  seront  juges  scion  les  choses 
quails  auront  faites  en  ce  monde, 
soit  hien,  soit  mal;^  meme  les 


and  visibly,  as  he  ascended  with 
great  glory  and  majesty,  to  declare 
himself  Judge  of  the  quick  and  the 
dead,  burning  this  old  world  with 
fire  and  flame  to  cleanse  it.  And 
then  all  men  will  personally  appear 
before  this  great  Judge,  both  men 
and  women  and  children,  that  have 
been  from  the  beginning  of  the 
world  to  the  end  thereof,  being 
summoned  by  the  voice  of  the 
archangel,  and  by  the  sound  of  the 
trumpet  of  God.  For  all  the  dead 
shall  be  raised  out  of  the  earth, 
and  their  souls  joined  and  united 
■with  their  proper  bodies  in  which 
they  formerly  lived.  As  for  those 
who  shall  then  be  living,  they  shall 
not  die  as  the  others,  but  be 
changed  in  the  twinkling  of  an 
eye,  and  from  corruptible  become 
incorruptible. 

Then  the  books  (that  is  to  say,  the 
consciences)  shall  be  opened,  and 
the  dead  judged  according  to  what 
they  shall  have  done  in  this  world, 
whether  it  be  good  or  evil.     Nay, 


'Act.  i.  11. 

=  2  Thess.  i.  7,  8;  Act.  xvii.  31;  Matt.  xxiv.  30;  xxv.  31;  Jud.  15;  1  Pier.  iv.  5;  2 
Tim.  iv.  1. 

=>  2  Pier.  iii.  7,  10 ;  2  Thess.  i.  8. 

*  Apoc.  XX.  12, 13  ;  Act.  xvii.  31 ;  \\€o.  vi.  2 ;  ix.  27  ;  2  Cor.  v.  10  ;  Rom.  xiv.  10. 

*  1  Cor.  XV.  42 ;  Apoc.  xx.  12, 13  ;   1  Tliess.  iv.  16. 

*  Jean  v.  28,  20  ;  vi.  54 ;  Dan.  xii.  2  ;  Job  xix.  20,  27. 
'  1  Cor.  XV.  51-53. 

*  Apoc.  XX.  12, 13  ;  1  Cor.  iv.  5  ;  Rom.  xiv.  11,12;  Job  xxxiv.  1 1 ;  Jean  v.  24  ;  Dan.  xii. 
2 ;  Psa.  Ixii.  1 3  ;  Matt.  xi.  22  ;  xxiii.  33  ;  Jean  v.  29  ;  Rom.  ii.  5,  G  ;  2  Cor.  v.  10 ;  Ileb.  vi. 
2 ;  ix.  27. 


THE  BELGIC  CONFESSION.     A.D.  1561. 


435 


hommes  rendront  comjHe  de  toutes 
jparoles  oiseuses  qxi^ils  auront  jpro- 
noncees,  lesquelles  le  monde  n^es- 
time  que  jeux  et  j)assetemj)s:'^  et 
lors  les  actions  et  jpeiisees  secretes 
et  les  hypocrisies  des  homines  se- 
ront  decouvertes  lyxibliquement  de- 
vant  tous? 

(Test  pourquoi^  a  bon  droit,  le 
S02ive7iir  de  ce  jugement  est  hor- 
rible et  epouvantable  aux  iniques 
et  mtchants^  et  fort  desirable  et 
de  grande  consolation  aux  hons  et 
elus ;  puisque  alors  sera  accom- 
2Jilie  leur  redemption  totale,  et 
qu'ils  recevront  Id  les  fruits  des 
labeurs  et  travaux  qii'ils  aurojit 
soutenus  ;*  leur  innocence  sera 
ouvertement  connxte  de  tous,  et  ils 
verront  la  vengeance  horrible  que 
Dieu  fera  des  inechants^  qui  les 
auront  tyrannises,  affiiges  et  tour- 
mentes  en  ce  tnond^^  lesquels  se- 
ront  convaincus  p)cir  le  propre  te- 
moignage  de  leurs  consciences'  et 
seront  rendus  immortels,  de  telle 
faqon  que  ce  sera  pour  Hre  tour- 
mentes  au  feu  eternel^  qui  est  pre- 
p>are  au  diable  et  a  ses  anges.^ 

Et  au  contraire  les  fideles  et 
elus  seront  couronnes  de  gloire  et 


all  men  shall  give  an  account  of 
every  idle  word  they  have  spoken, 
which  the  world  only  counts  amuse- 
ment and  jest;  and  then  the  se- 
crets and  hypocrisy  of  men  shall 
be  disclosed  and  laid  open  before 
all. 

And,  therefore,  the  consideration 
of  this  judgment  is  justly  terrible 
and  dreadful  to  the  wicked  and  un- 
godly, but  most  desirable  and  com- 
fortable to  the  righteous  and  the 
elect ;  because  then  their  full  de- 
liverauce  shall  be  perfected,  and 
there  they  shall  receive  the  fruits 
of  their  labor  and  trouble  which 
they  have  borne.  Their  innocence 
shall  be  known  to  all,  and  they 
shall  see  the  terrible  vengeance 
which  God  shall  execute  on  the 
wicked,  who  most  cruelly  perse- 
cuted, oppressed,  and  tormented 
them  in  this  world ;  and  who  shall 
be  convicted  by  the  testimony  of 
their  own  consciences,  and,  being 
immortal,  shall  be  tormented  in 
that  everlasting  fire  which  is  pre- 
pared for  the  devil  and  his  angels. 

But  on  the  contrary,  the  faithful 
and  elect   shall  be   crowned   with 


'  Rom.  ii.  5 ;  Jnd.  1.") ;  Matt.  xii.  36. 
^  1  Cor.  iv.  5;   Rom.  ii.  1,  2,  16;   Matt. 

vii.  1,  2. 
'  Apoc.  vi.  15,  16  ;  Heb.  x.  27. 
*  Luc  xxi.  28 ;  1  Jean  iii.  2 ;  iv.  1 7 ;  Apoc. 

xiv.  7 ;  2  Thess.  i.  5,  7  ;  Luc  xiv.  14. 


'  Dan.  vii.  26. 

«  Matt.  XXV.  46  ;  2  Thess.  i.  6-8 ;   Mai. 

iv.  ?>. 
'  Rom.  ii.  15. 

8  Apoc.  xxi.  8  ;  2  Tier.  ii.  9. 
'  Mai.  iv.  1  •,  Matt.  xxv.  41. 


436 


SYMBOLA  EVANGELICA. 


d'honneur  ;^  le  Fils  de  Dieu  con- 
Jessera  leur  nom  devant  Dieu  son 
Plre  et  ses  saints  Anges  elus  ^"^ 
toiites  lartnes  seront  essuyees  de 
leurs  yeux  ;^  leur  cause  a  present 
condamnee ])ar  x>lusieurs  Juges  et 
Magistrats  coinme  heretique  et 
mechante  sera  conmie  etre  la  cause 
du  Fils  de  Dieu  ;^  et  pour  recom- 
pense grattdte  le  Seigneur  leur 
fera  posstder  une  gloire  telle  que 
jamais  cceur  d''homme  ne pourrait 
penser.^ 

Cest  pourquoi  noxis  attendons 
ce  grand  jour  avec  desir,  pour 
jouir  a  pilein  des  promesses  de 
Dieu  en  Jtsus-Christ  notre  Sei- 
gneur.^ 


glory  and  honor;  and  the  Son  of 
God  will  confess  their  names  be- 
fore God  his  Father,  and  his  elect 
angels ;  all  tears  shall  be  wiped 
from  their  eyes ;  and  their  cause, 
which  is  now  condemned  by  many 
judges  and  magistrates  as  heretical 
and  impious,  will  then  be  known  to 
be  tlie  cause  of  the  Son  of  God. 
And,  for  a  gracious  reward,  the 
Lord  will  cause  them  to  possess 
such  a  glory  as  never  entered  into 
the  heart  of  man  to  conceive. 

Therefore  we  expect  that  great 
day  witli  a  most  ardent  desire,  to 
the  end  that  we  may  fully  enjoy 
the  promises  of  God  in  Cluist  Je- 
sus our  Lord.     Amen. 


Even  so,  come  Lord  Jesus.    Rev.  xxii.  20. 


*  Matt.  XXV.  34  ;  xiii,  43, 
»  Matt.  X.  32. 

'  Es.  xxT.  8  ;  Apoc.  xxi.  4. 
«  Es.  Ixvi.  a. 

*  Es.  Ixiv.  4 ;  1  Cor.  ii.  9. 


«  Heb.  X.  36-38. 

'  [From  the  Latin  edition,  which  closes — 
^Apocal.  xxii.  20 :  Etiam  veni  Domine 


CONFESSIO  FIDE!  SCOTICANA  I. 


The  Scotch  Confession  of  Faith.     A.D.  1660. 

[The  English  and  Latin  texts  are  an  exact  reprint  from  (Dunlop's)  Collection  of  Confessions  of  Faith, 
Catechisms,  Directories,  Books  of  DiscipWie,  etc.,  of  Publick  Authoritij  in  the  Church  of  Scotland  (Ediub. 
1719, 1722,  2  vols.),  Vol.  H.  pp.  13  sqq.  The  English  original  is  given  in  the  old  spelling  from  a  copy  in 
Sir  John  Skene's  edition  of  the  Acts  of  Parliament,  compared  with  many  other  editions.  The  Script- 
nie  passages  are  from  Tyndale's  and  Coverdale's  Version,  then  generally  used  among  Protestants  in  En- 
gland and  Scotland.  The  Latin  translation  was  made  by  Patrick  Apamson,  at  the  desire  of  the  Kirk, 
and  printed  by  Robert  Lekprevik,  Andreapoli,  1572.  Another  but  less  accurate  Latin  translation  is 
found  in  the  Syntagma  Covfessionmn  (1654),  pp.  110  sqq.,  and  in  Niemeyer's  Collectio,  pp.  340  sqq.  For  a 
German  translation,  see  Buckel's  Bekenntniss-Schriften,  pp.  645  sqq.J 


THE 

CONFESSION 

OF  THE 

Faith  and  DocSlrine, 

Belevit  and  profeffit  be  the 
Protest  ANTis  of  ©COtlaui, 

Exhibitit  to  the  Eftaitis  of  the  fame  in 
Parhament,  and  be  their  publick  Votis 
authoriht,  as  a  Doflrine  groundit  upon 
the  infallibil  Worde  of  God,  Aug.  1 5  60. 
And  afterwards  ftablifhed  and  publick- 
lie  confirmed  be  fundrie  Afts  of  Par- 
liaments, and  of  lawful  General  Aflem- 
blies. 


CONFESSIO 

FIDE!  &  DOCTRINiE 

Per  EccLEsiAM  Reformatam 

Regni  SCOTIA  profeffae, 

Exhibitce  ordinibus  Regni  ejufdem  ifi 
piihlicis  Parliamenti,  lit  vacant,  Co- 
initiis,  6^  eoruni  comniuni  confenfu 
appj'obatce,  uti  certijjlmis  fundainen- 
tis  verbi  Dei  innixcB  6^  confen- 
tanece,  1560;  deinde  in  convent u  or- 
dinnm,  lege  confirmatce  &'  Jlabilitce, 
1567- 


The  Preface. 
The  Estaitis  of  Scotland  with  the  Inhabitants 
of  tlae  same  professand  Christ  Jesus  his  haly 
Evangel,  to  their  natural  Countrymen,  and 
unto  all  uther  realmes  professand  the  same 
Lord  Jesus  with  them,  wish  Grace,  Mercie 
and  Peace  fra  God  the  Father  of  our  Lord 
Jesus  Christ,  with  the  Spirit  of  richteous 
Judgement,  for  Salvatioun. 

Lang  have  we  thristed,  dear  Brethren,  to 
have  notified  to  the  Warld  the  Sum  of  that 
Doctrine  quhilk  we  professe,  and  for  the  quhilk 
we  have  susteined  Infamie  and  Danger :  Bot 
sik  hes  bene  the  Rage  of  Sathan  againis  us, 
and  againis  Christ  Jesus  his  eternal  Veritie 


PE.SFATIO. 

Ordines  ac  cives  Regni  Scotorum  qui  Chri- 
stum projitentur,  cateris  Scotis,  regnis  item 
et  nationihus  exteris  eundern  Christum  Je- 
sum  prqfitentibus  gratiam,  misericordiam  et 
pacem  a  Deo  Patre  Domini  nostri  Jesu 
Christi,  una  cum  spiritu  Justitice,  ac  recto 
Judicio. 


Jampridem  optabamus,  Fratres  charissimi, 
ut  ejus  quam  jwofitemur,  ac  propter  quam  ig- 
nominice  et  jiericulis  toties  ohjecti  fuimus  doc- 
trince  ratio,  si  fieri  posset,  orhi  terrariiin  clara 
existeret.  Sed  is  fuit  Sathame  furor,  non 
modo  adversiis  nos  sed  adversus  ipsum  Jesura 


43S 


SYMBOLA  EVANGELICA. 


latlie  now  againe  boi  n  amangst  us,  that  to  this 
claie  na  Time  hes  been  graunted  unto  us  to 
cleir  our  Consciences,  as  maist  gladlie  we  wald 
have  done.  For  how  we  have  been  tossit  heir- 
tofoir,  the  maist  part  oi Europe,  as  we  suppose, 
dois  understand. 

But  seiug  that  of  the  infinit  Gudnes  of  our 
God  (quha  never  sufferis  his  afflickit  utter- 
lie  to  be  coiifoundit)  abone  Expectation  we 
have  obteined  sum  Kest  and  Libertie,  we 
culd  not  hot  set  furth  this  brefe  and  plaine 
Confessioun  of  sik  Doctrine  as  is  proponed 
unto  us,  and  as  we  beleeve  and  professe ;  part- 
lie  for  Satisfactioun  of  our  Brethren  quhais- 
hartis,  we  nathing  doubt,  have  been  and  zit 
ar  woundit  be  the  despichtful  rayling  of  sik 
as  zit  have  not  learned  to  speke  well:  And 
partlie  for  stapping  the  mouthis  of  impudent 
blasphemers,  quha  bauldlie  damne  that  quhilk 
thev  have  nouther  heard  nor  zit  understude. 


Not  that  we  judge  that  the  cankred  malice  of 
sik  is  abill  to  be  cured  be  this  our  simple  con- 
fession ;  na,  we  knaw  that  the  sweet  savoure 
of  the  evangel  is  and  sal  be  deathe  unto  the 
sonnes  of  perditioun.  Bot  Ave  have  chief  re- 
spect to  our  weak  and  infirme  brethren,  to 
quham  we  wald  communicate  the  bottom  of 
our  hartes,  leist  that  they  be  troubiled  or  car- 
ried awaie  be  diversity  of  rumoris,  quhilk  Sa- 
than  spredis  againist  us  to  the  defeating  of 
this  our  maist  godlie  interprize :  Protestand 
that  gif  onie  man  will  note  in  this  our  confes- 
sioun onie  Artickle  or  sentence  repugnand  to 
Gods  halic  word,  that  it  wald  pleis  him  of  his 
gentleness  and  for  christian  charities  sake  to 
admonish  us  of  the  same  in  writing ;  and  we 
upon  our  honoures  and  fidelitie,  be  Gods  grace 
do  promise  unto  him  satisfactioun  fra  the 
mouth  of  God,  that  is,  fra  his  haly  scriptures, 
or  else  reformation  of  that  quhilk  he  sal  prove 
to  be  amisse.  For  God  we  take  to  recorde  in 
our  consciences,  that  fra  our  heartis  we  ab- 


Christum,  et  ceternam  ejus  nuper  hie  renatam 
t^eritatevi,  tit  ad  hunc  usque  diem  non  licuerit, 
id  quod  unice  optabamus,  nostram  volts,  hisce 
de  rebus  dilucide  explicare  sententiam.  Major 
enim,  ut  arbitramur,  Europoe  pars  non  ignorat 
quibus  toto  sujyeriore  anno  fuerimus  afflicti 
calamitatibus. 

Nunc  atitein  cum  immensa  Dei  bonitate  {qui 
sccpe  premi,  nunquam  penitus  opprimi  stios 
patitur),  tranquillitatis,  et  libertatis  non  ni- 
hil illuxerit,  non  potuimus  nobis  temperare, 
quo  minus  hanc  brevem,  et  dilucidam  ede- 
remus  Confessionem  ejus  doctrinal  qmc  nobis 
promulgata  fuit,  quainque  nos  et  2>ersuasam 
habemus  et  pmji femur :  partim  ut  medicaremur 
fratrum  nostrorum  animis,  in  quibus  adhuc 
jiroculdubio  inha:rebant  vestigia  vulnerum, 
qua  ex  eorum,  qid  nondum  recte  loqui  didice- 
runt,  scurrilibus  acceperant  convitiis:  partim 
itt  OS  obstrueremus  quibusdam  impudenter  blas- 
phemis,  qui,  quce  nee  audierunt  unquam,  nee 
satis  intellexerunt,  ea  conjidenter  damnare  non 
erubescunt. 

Neque  tamen  id  eo  facimus,  quod  aliquan- 
do  fore  speremus,  ut  inveterata  ilia  pestis 
hac  nostra  simplici  et  nuda  confessione  sanari 
possit ;  2}>'<^sertim  cum  non  ignoremus  sua- 
vem  evangelii  odorem  Jiliis  perdltionis  leti- 
ferumfuturum  :  std  quod  fratrum  injirmorum 
rationem  habendam  duceremus ;  cum  quibus 
sententiam  nostram,  velut  ex  intirnis  animi 
penetralibus  prolalam,  communicandam  esse 
putavimus ;  ne  videlicet  jterturbarentur,  aut 
etiam  avferrentur  variorum  rumorum  venlis, 
quos  Snthan  adversus  nos  excitarat,  ut  nos- 
trum illud  sanctum,  acpium  eluderet  consilium. 
Denunciamus  igitur,  omnesque  adeo  rogamus, 
si  quis  aut  cajmt  aliquod,  aut  etiam  sententiam 
cum  sanrto  Dei  verba  pugnantem  hie  animad- 
verterit,  ut  pro  sua  humanitate,  proque  eo 
amore,  quo  Christum,  Christique  gregem  prose- 
quitur, nos  per  liter  as  admoneat:  id  quifece- 
rit,  sancte  ei  rep'romittimus  nos  eidem  aut  ex 
ore  Dei,  hoc  est,  ex  sacroe  scriptura  oraculo 
satisfaciuros ;  aut  quod  secus  a  nobis  dictum 


THE  SCOTCH  CONFESSION  OF  FAITH.     A.D.  15G0. 


439 


horre  all  sectis  of  heresie  and  all  teachers  of 
eiTonious  doctrine  :  and  that  with  all  hnmili- 
tie  we  imhrace  the  inirity  of  Christs  Gospell, 
quhilk  is  the  onelie  fude  of  our  sauls,  and 
therefoir  sa  precious  unto  us,  that  we  ar  de- 
termined to  suffer  the  extremest  of  wardlie 
daunger,  rather  than  that  we  will  suffer  our 
selves  to  be  defraudit  of  the  sam.  For  lieirof 
we  ar  maist  certainlie  perswadit,  that  quha- 
sumever  denieis  Christ  Jesus,  or  is  aschamit 
of  him  in  the  presence  of  men,  sal  be  denyit 
befoir  the  Father,  and  befoir  his  haly  Angels. 
And  therefoir  be  the  assistance  of  the  michtie 
Spirit  of  the  same  our  Lord  Jesus  Ciirist,  we 
firmelie  purpose  to  abide  to  the  end  in  the 
confessioun  of  this  our  faith,  as  be  Artickles 
foUowis. 

Art.  I. 

OF     GOD. 

We  confesse  and  acknawledge 
aiie  onelie  God,  to  whom  only  we 
must  cleave,  whom  onelie  we  must 
ser\'e,  whom  onelie  we  must  wor- 
ship, and  in  whom  onelie  we  must 
put  our  trust.^  Who  is  Eternall, 
Iniinit,  Unmeasurable,  Incompre- 
hensible, Omnipotent,  Invisible :  ^ 
ane  in  substance,  and  zit  distinct  in 
thre  personnis,tlie  Father,  the  Sone, 
and  the  holie  Gost.^  Be  whom  we 
confesse  and  beleve  all  thingis  in 
hevin  and  eirth,  aswel  Visible  as 
Invisible,  to  have  been  created,  to 
be  reteined  in  their  being,  and  to 


demonstraverit,  emendaturos.  Deuin  cnim 
nostrorum  conailiorum  conscium  attestamur, 
quod  ah  omni  praiHt  lutresi,  atque  adeo  erro- 
necB  assertionis  authoribus  aiiiino  abhorremus; 
quod  cum  summa  humilitnte  evangelii  Christi 
puritateni  amjdertitnur,  qui  unicus  est  nostro- 
rum animorum  cibus,  atque  ideo  eo  usque  carus, 
ut  decreverimus  omnia  quce  jwssunt  kumanitus 
evenire  potius  experiri,  quam  ut  nos  eo  cibo 
fraudari  patiaviur.  Persuasissimum  enim  id 
habemus,  quod  quemcunque  Christi  puduerit, 
aut  qui  eum  coram  Itominibus  negaverit,  hunc 
ille  coram  Patre,  sanctisque  ejus  angelis  nerja- 
bit.  Atque  ideo  ejusdem  Domini  nostri  om- 
nipotentis  Jesu  Christi  prcesenti  ope  freti,  in 
animo  habemus  in  hujus  nostrce  Jidei,- cujus  ca- 
pita sequuntur,  confessione  perseverare, 

Aet.  I. 

DE     DEO. 

Coiifitemur  atque  agnoscimiis 
miicum  Detmi,  cui  uni  adhccrcre, 
uni  scrvire,  quern  unum  colerc  de- 
beamus,  in  quo  uno  coUocemus  oni- 
nem  spem  salutis.  Eimdem  etiam 
credimus  cetermmi,  infinitum,  im- 
mensimi,  incomjjrehensihilem,  om- 
nipotentem,  invisihilem ;  essentia 
quidcm  unum,  in  ires  autem  dis- 
tinctuni  pcrsonas,  Patrem,  Filiioi', 
ac  Spiritum  sanctum.  Per  hunc 
Deum  asseveramus  atque  etiam 
credimus  qucecunque  visihilia  aid 
invisihilia  cwh  terraque  continentur 
creata  esse,  constare,  ct  inscrutahUi 


*  Dent.  vi.  4;  1  Cor.  viii.  G;  Deut.  iv.  35;  Esai.  xliv.  5,  6. 

="  1  Tim.  i.  17;  1  Kings  viii.  27;  2  Chron.  vi.  18;  Psalm  cxxxix.  7,  8;  Gen.  xvii.  1;  1  Tim. 
vi.  1.5,  16;  Exod.  iii.  14  ;  v.  15. 
^  Matt,  xxviii.  10;   1  John  v.  7. 
YOL.  III.— F  F 


440 


SYMBOLA  EVANGELICA, 


be  ruled  and  guyded  be  his  inscru- 
table Providence,  to  sik  end,  as  his 
Eternall  Wisdome,  Gudnes,  and 
Justice  hcs  appoynted  them,  to  the 
niauifestatioim  of  his  awin  glorie.' 

Aet.  II. 

OF   TEIE   CKEATIOL'N    OF   MAN. 

We  confesse  and  acknawledge 
this  our  God  to  have  created  man, 
to  wit,  our  first  father  Adam,  to 
his  awin  image  and  similitude,  to 
wliome  he  gave  wisdome,  lord- 
ship, justice,  free-wil,  and  cleir 
knawledge  of  himselfe,  sa  that 
iu^  the  haill  nature  of  man  there 
culd  be  noted  no  imperfectioun.^ 
Fra  quhilk  lionour  and  perfec- 
tioun,  man  and  woman  did  bothe 
fal :  the  woman  being  deceived 
be  the  Serpent,  and  man  obey- 
ing the  voyce  of  the  woman, 
both  conspyring  against  the  Sove- 
raigne  Majestic  of  God,  who  in  ex- 
pressed words  had  before  threatned 
deith,  gif  they  presumed  to  eit  of 
the  forbidden  tre.^ 


Art.  III. 

OF   ORIGINAL    SINNE. 

Be  quhilk  transgressioun,  com- 
monlie  called  Original  sinne,  wes 


ejus  provident ia  regi  ct  giibernari: 
omniaquc  eo  referri,  quo  ejus  ceter- 
mc  sapientke,  honitati  et  jiistitim 
vision  est;  nempe  ad  gJorice  ma- 
jestatisque  i2)sii(s  iUustrationem. 

Akt.  II. 

DE   CEEATIONE   IIOMINIS. 

Credimiis  item  et  confitemur  ah 
hoc  nostro  Deo,  hominem,  id  est, 
hmnani  generis  primum  parentem 
Adamum,  ad  imaginem  et  simili- 
tudincm  ipsius  fiiisse  creatum. 
Item  ah  eodem  sapientia,  imxjcrio, 
justitia,  Uhertate  arhitrii,  et  per- 
spicua  ipsius  cognitione  donatum : 
adeo  id  in  imiversa  hominis  na- 
tura  nil  animadverti  posset,  quod 
non  omni  ex  jmrte  forct  ahsolu- 
tum.  Ah  hac  autcm  dignitate,  et 
naturcc  j)erfectionc  vir  midierque 
exciderunt;  vir  a  midiere,  mulier 
a  serpente  decepta :  vir  nudieris 
voci  ohtempcrans,  iderque  conjura- 
tione  inita  adversus  I)ei  majesta- 
tem,  qui  aperte  antea  mortem  iis 
comminatiis  fuerat,  si  de  arhore  vc- 
tita  gustassent. 

Art.  hi. 
de  peccato  oeiginali. 

Hac  imperii  contemptione,  quod 
originate  peccatum  vidgo  did  solet, 


>  Gen.  i.  1 ;  Acts  xvii.  28;  Prov.  xvi.  4. 

'  Gen.  i.  26,  27,  28,  etc. ;  Col.  iii.  10;  Eph.  iv.  24. 

=  Gen.  iii.  6;  ii.  17. 


THE  SCOTCH  CONFESSION  OF  FAITH.     A.D.  15G0. 


441 


the  Image  of  God  utterlie  defaced 
in  man,  and  he  and  his  posteritie 
of  nature  become  enimies  to  God, 
slaves  to  Sathan,  and  servandis  unto 
sin.i  In  samekle  that  deith  ever- 
lasting lies  had,  and  sail  have  power 
and  dominioun  over  all  that  have 
not  been,  ar  not,  or  sal  not  be  re- 
generate from  above :  quhilk  re- 
generatioun  is  wrocht  be  the  power 
of  the  holie  Gost,  working  in  the 
hartes  of  the  elect  of  God,  ane  as- 
sured faith  in  the  promise  of  God, 
reveiled  to  us  in  his  word,  be  qnhilk 
faith  we  apprehend  Christ  Jesus, 
with  the  graces  and  benefites  prom- 
ised in  him.^ 

Art.  IV. 

OF  THE  EEVELATIOUN  OF  THE  PKOMISE. 

For  this  we  constantlie  beleeve, 
that  God,  after  the  feirf uU  and  hor- 
rible defection n  of  man  fra  his 
obedience,  did  seek  Adam  againe, 
call  upon  him,  rebuke  his  sinne, 
convict  him  of  the  same,  and  in  the 
end  made  unto  him  ane  most  joy- 
ful promise,  to  wit.  That  the  seed 
of  the  woman  suld  hreah  down 
the  serpents  head,  that  is,  he  suld 
destroy  the  works  of  the  Devill. 
Quhilk  promise,  as  it  was  repeated, 
and  made  mair  cleare  from  time  to 
time  ;•  so  was  it  imbraced  with  joy. 


imago  Dei  in  Jioniine  penitiis  ohlite- 
rata  fait :  eaque  confcmptio,  i2)SHm 
hominem  totamquc ejus  postcritatcm 
ita  Deo  inimicamj  Sathamc  man- 
cipium,  ct  pcccato  reddidit  ohioxi- 
aniy  ut  sempitcrna  mors  dominata 
fiierit^  atquc  adeo  in  posterum  do- 
minatura  sit  in  omnes,  qui  non 
fucrint,  sunt,  aut  erunt  diuiiiitus 
rcgcncrcdi.  Hcec  autein  rcgcnera- 
tio  est  actio  Spiritus  sancti,  qui  in 
corda  eorum  quos  Dcus  elegit,  con- 
sfantem  inserit  fidem  de  promissis, 
quoi  Dens  verho  suo  nohis  revelavit: 
qua  fide  Jesum  Christum,  omnemque 
gratiam  et  heneficcntiam  in  Christo 
nohis  promissam  apprchendimus. 

Art.  IV. 

DE   EEVELATIONE   PROMISSORUM. 

Constanter  enim  credimus,  quod 
post  formidahilem  iUam  atque  hor- 
rendam  hominis  ah  ohedientia  Dei 
defcctionem,  riirsus  Deus  Adamum 
requisierit,  vocaverif  nominatim,  ac- 
CHsaverit,  convicerit :  denique  pro- 
missione  ilia  gondii  plena  cum  sic 
consolans  promisit,  Futurum  ut  se- 
men mulieris  caput  serpentis  cou- 
tereret,  hoc  est,  imiversa  diaboU 
opera  destrueret  ac  cvcrteret.  Hccc 
promissio,  tit  dliis  atque  aliis  tem- 
porihus  sa'pe  repetita  ftiit,  ac  dilii- 
cidius   cxplicata,    ita    cum   summa 


'  Psalm  li,  5;  Rom.  v.  10;  vii.  5;  2  Tim.  ii.  2G;  Epli.  ii.  1,  2,  3. 
=  Rom.  V.  U,  21 ;  vi.  23;  John  iii.  r,;  Rom.  v.  1 ;  Phil.  i.  29. 


442 


SYMBOLA  EVANGELICA. 


and  maist  constautlie  received  of  al 
the  faitlifiill,  from  Adam  to  JS'oe, 
from  JVoe  to  Abraham,  from  Abra- 
ham to  David,  and  so  f  urtli  to  tlie 
incarnatioun  of  Christ  Jesus,  all 
(we  meane  the  faithfiill  Fathers 
under  the  Law)  did  see  the  joyfull 
daie  of  Christ  Jesus,  and  did  re- 
joy  ce.^ 

Aet.  V. 

OF  THE  CONTINUANCE,  INCREASE,  AND 
PEESEKVATIOUN  OF  THE  KIEK. 

We  maist  constantly  beleeve,  that 
God  preserved,  instructed,  multi- 
plied, honoured,  decored,  and  from 
death  called  to  life,  his  Kirk  in  all 
ages  fra  Adara,  till  the  cumming 
of  Christ  Jesus  in  the  flesh.^  For 
Abraham  he  called  from  his  Fathers 
cuntry,  him  he  instructed,  his  seede 
he  multiplied  f  the  same  he  mar- 
veilouslie  preserved,  and  mair  mar- 
veilouslie  delivered  from  the  bond- 
age and  tyrannic  of  Pharaoh  ;*  to 
them  he  gave  his  lawes,  constitu- 
tions and  ceremonies;^  them  he 
possessed  in  the  land  of  Canaan  ;^ 
to  them  after  Judges,'  and  after 
Saul^  he  gave  David  to  be  king,^ 
to  whome  hee  made  promise,  that 
of  the  fruite  of  his  loynes  suld  ane 


Jictitia  rcccjjta,  et  constanter  credita 
est  ah  omnihus  fidelihus,  ah  Adamo 
ad  Noam,  a  Noa  ad  Abrahamum, 
ah  Abraham©  ad  Davidem,  ac  re- 
liquis  deinceps  x>atrihus,  qui  vixc- 
riint  suh  lege  fideles  usque  ad  in- 
carnationem  Christi.  HI  inquani 
omnes  jucundissimos  Jesu  Christi 
dies  viderunt,  ct  gavisi  sunt. 

Aet.  V. 

DE  PEEPETUA  SUCCESSIONE,  INCEE- 
ilENTO  ET  CONSEEVATIONE  ECCLE- 
SI^. 

lUud  quoque  constanter  xwrsua- 
sum  hahcmus,  quod  Deus  cunctis 
dcinceps  aiatihus,  ah  Adamo  ad 
Jesu  Christi  adventum  in  carnem, 
ecclesiam  suam  conservaverit,  eru- 
dierit,  midtiplicaverit,  lionore  affe- 
cerit,  decoraverit,  et  a  morte  ad 
vitam  evocavcrit.  Evocavit  enini 
Abrahamum  e  patria,  ac  majorum 
suoriim  sedihus:  cum  erudiit,  se- 
men ejus  midtiplicavit,  muJtiplica- 
tum  mirahiliter  conscrvavit;  mira- 
hilius  etiam  e  servitute  ac  tyrannide 
Pharaonis  cxeinit.  His  {postcros 
Abraham!  inteUigimus)  leges  suas, 
instituta,  et  ceremonias  dedit.  Hos 
ad  possidcndam  terram  Canaan  in- 
troduxit.  His  judices,  his  Saulem, 
his    Davidem    regcm    dedit:     cui 


'  Gen.  iii.  9;  iii.  15;  xii.  3;  xv.  5,  G;   2  Sam.  vii.  14;  Esai.  vii.  14;  ix.  C;  Hag.  ii.  7,  9; 
John  viii.  .5G. 

'  Ezek.  xvi.  G-14.  *  Exod.  i.  etc.              «  Jos.  i.  3 ;  xxiii.  4.           *  1  Sam.  x. 

=  Gen.  xii.  etc.  '  Exod.  xx.  etc.           '  Judges  i.  etc.                  »  1  Sam.  xvi.  13. 


THE  SCOTCH  CONFESSION  OF  FAITH.     A.D.  15G0. 


443 


sit  for  ever  uiion  Ins  reo;all  seat.^ 
To  this  same  people  from  time  to 
time  he  sent  prophets,  to  reduce 
them  to  the  right  way  of  their  God  •? 
from  the  qiihilk  oftentimes  they 
declined  be  idolatry.^  And  albeit 
that  for  their  stnbborne  contempt 
of  Justice,  he  was  compelled  to  give 
them  in  the  hands  of  their  enimies,* 
as  bef  oir  was  threatned  be  the  mouth 
of  Moses,^  in  sa  meikle  that  the  haly 
cittie  was  destroyed,  the  temple 
burnt  with  fire,*^  and  the  haill  land 
left  desolate  the  space  of  Ixx  years :" 
zit  of  mercy  did  he  reduce  them 
again e  to  Jerusalem,  where  the 
cittie  and  temple  were  reedified, 
and  they  against  all  temptations 
and  assaultes  of  Sathan  did  abide, 
till  the  Ifessias  come,  according  to 
the  promise.^ 


Aet.  VI. 

OF  THE  INCARNATION  OF  CIIKIST  JESUS. 

Quhen  the  fulnes  of  time  came, 
God  sent  his  Sonne,  his  eternall 
Wisdome,  the  substance  of  his  awin 
glory  in  this  warld,  qulia  tnke  the 
nature  of  man-head  of  the  substance 
of  woman,  to  wit,  of  a  virgine,  and 
that  be  operatioun  of  the  holie 
Ghost :  and  so  was  borne  the  just 


j  promisit  c  frudii  lumhorum  ejus 
futurnni,  qui  pcrpctuo  super  rc- 
gium  ejus  tlironum  sederet.  Ad 
hanc  ipsam  gentem  dlversis  suhinde 
temporibus  mkit  prophetaSy  qui  earn 
in  viam  Dei  sui  reduccrent :  a  qua 
scepe  ad  idolorum  cultus  deflexerant. 
Et  quanjuani  oh  protervum  justl- 
tice  contemptum  scepe  cos  potestati 
inimicorum  permiserat  {quemadmo- 
dum  antca  per  Mosen  comniinatus 
erat)  adeo  ut  sancta  civitas  eversa 
fuerit,  templum  inccnsuni,  ac  uni- 
versa  eorum  regio  per  spatium  sep- 
tuaginta  annorum  in  vasfam  rcdacfa 
solitudinem:  nihilominus  misericor- 
dia  adductus,  cos  Hierosolyraam 
rcduxit ;  ac  civitate  instaurata, 
tcniplo  rcstituto,  juxta  promissionem 
eis  factam,  adversus  omncs  arfes 
atque  opjmgnationes  Safance  ad- 
vcntum  ihi  Messise  cxpecfaverunt 

Art.  VI. 

DE   INCAENATIONE   JESU   CHRISTI. 

Cum  plenitudo  temporis  venis- 
set,  Dciis  Filium  suum,  aterncmi 
suam  sapientiam,  et  glorim  suce, 
suhstantiam  misit  in  hunc  mun- 
dum.  Isquc  Filius,  co-operante  Spi- 
ritu  Sancto,  humanam  assumpsit 
naturam  cxfcmincc,  ejusdcmque  vir- 
ginis,  substantia.    Atque  ita  edition 


'  2  Sara.  vii.  12. 

^  2  Kings  xvii.  13. 

'  2  Kings  xvii.  14, 15,  etc. 


*  2  Kings  xxiv.  3,  4.  ''2  Kings  xxv. 

'  Dent,  xxviii.  86,  etc.  '  Dan.  ix.  2. 

^  Jer.  XXX ;  Ezra  i.  etc. ;  Hag.  i.  14 ;  ii.  7,  8,  9 ;  Zech.  iii.  8. 


U4: 


SYMBOLA  EVANGELICA. 


seede  of  David,  the  Angell  of  tlie 
great  counsell  of  God,  the  very 
Ilessias  promised,  ■wliome  we  con- 
fesse  and  acknawledge  Emmanuel, 
very  God  and  very  man,  two  perfit 
natures  united,  and  joyned  in  one 
persoun.^  Be  quhilk  our  Confes- 
sioim  we  condemne  the  damnable 
and  pestilent  heresies  of  Arius, 
Marcion,  Eutyches,  Mestorius,  and 
sik  uthers,  as  either  did  denie  the 
eternitie  of  his  God-head,  or  the 
veritie  of  his  humaine  nature,  or 
confounded  them,  or  zit  devided 
them. 


Akt.  VII. 

WHY  IT  BEHOOVED  THE  MEDIATOR  TO 
BE  VERY  GOD  AND  VERY  MAN. 

We  aeknawledge  and  con f esse, 
that  this  maist  wonderous  conjunc- 
tion betwixt  the  God-head  and  the 
man-head  in  Christ  Jesus,  did  pro- 
ceed from  the  eternal!  and  immu- 
table decree  of  God,  from  quhilk 
al  our  salvatioun  springs  and  de- 
pends.2  •'■ 

Art.  VIII. 

OF    ELECTION. 

For  that  same  eternall  God  and 


est  justitm  lllud  semen  Davidis, 
Angelas  die  magni  consdii.  Idem 
verus  fnit  Cliristus  in  lege  x>yomis- 
SKS ;  quern  nos  agnoscimus  et  con- 
fitemur  Emmanuel,  veriim  Deiim, 
verwn  hominem,  tmamque,  qnw  ex 
diiahus  perfectis  natitris  eonstet,  per- 
sonam. Uac  itaqiie  nostra  confes- 
sione  damnamus  perniciosam  et  pe- 
stilentcm  Arii,  Marchionis,  Euty- 
chis,  Xestorii,  et  aliorum  id  genus 
hominum,  Jueresim,  qui  aut  ceter- 
nitatem  divinitatis  ejus  negant,  aid 
humanai  naturce  veritatem ;  aut 
ntramque  in  eo  naturam  confun- 
dunt,  aid  separant. 

Art.  VII. 

CUR  oporteat  mediatorem  et  pa- 
cificatorem  verum  esse  deum 
et  verum  hominem. 

Agnoseimus  .  item  et  fatemur, 
hanc  maxime  admirahdem  divini- 
tatis cum  humanitate  eonjunetio- 
nem;  ah  a'terno  et  immutahdi  Dei 
decreto  profeetam :  unde  omnis  no- 
stra salus  emanat  ac  pendei. 


Art.  VIII. 

DE    ELECTIONE. 

Idem    enim    sempiternus    JDeus, 


Father,  who  of  meere  grace  elected  i  ac  Pater,  qui  ex  mera  sua  gratia 

'  Gal.  iv.  4;  Luke  i.  31;  Matt.  i.  18;  ii.  1 ;  Itom.  i.  3;  Matt.  i.  23;  John  i.  45;  1  Tim. 
"•  S-  =  Eph.  i.  3,  4,  5,  6. 


THE  SCOTCH  CONFESSION  OF  FAITH.     A.D.  15G0.  445 


US  in  Christ  Jesus  liis  Sonne,  bcfoir 
the  foundatioun  of  the  warld  was 
laide/  appointed  him  to  be  our 
Ilead;-^  our  Brother/  onr  Pastor,  and 
great  Bischop  of  our  sauls.''  Bot 
because  that  the  enimitio  betwixt 
the  justice  of  God  and  our  sins  was 
sik,  that  na  flesh  be  it  selfe  culd  or 
inio-ht  have  attained  unto  God :?  It 


nos  in  Christo  Jesu  F'dlo  suo  ele- 
git, antcqiiam  muntU  jacta  cssent 
fimdamcnta,  cum  nobis  caput,  fm- 
trem,  iKistorcm,  ac  magnum  ani- 
morum  nostrorum  pontificcm  desig- 
navit.  Sed  quia  tam  avcrsa,  atquc 
inimica  peccatis  nostris  crat  Dei 
justitia,  id  mdla  per  se  caro  ad 
Bcum  pervenire  piosset,  Dcum  Fi- 


behooved  that  the  Sonne  of  God  I //...    oportuit    ad   nos    desccndere 
suld  descend  unto  us,  and  tak  him-  c^  corpus  e  nostro  corpore,  carnem 


sclfe  a  bodie  of  our  bodie,  flesh  of 
our  flesh,  and  bone  of  our  bones, 
and  so  become  the  Mediator  be- 
twixt God  and  man,«  giving  power 
to  so  many  as  beleeve  in  him,  to  be 
tlie  sonnes  of  God  f  as  himselfe  dois 
witnesse,  Ijpasse  itp  to  mtj  Father, 
and  unto  zour  Father,  to  my  God, 
and  unto  zour  Ood.^  Be  qnhilk 
maist  holie  fraternitie,  quhatsaever 


e  came,  os  ex  ossihis  assnmere, 
atque  ita  idoncum  mcdiatorcm  et 
pacificatorcm  inter  Deum  et  ho- 
mincm  fieri ;  qui  potestatem  daret 
iis  qui  in  cum  crederent,  ut  filu 
Dei  fierent,  quemadmodum  ipse  tcs- 
tificedur,  Vado  ad  Fatrem  nieum, 
et  Patrem  vestrum,  Deum  meum, 
et  Deum  vestrum:  ac  per  hanc 
sanctissimam    frcdcrnitatem,    quic- 


maist  none  nciLciuiLic^5  H^'""^""-'-*    "  - 

wee  have  tynt  in  ^./.m,  is  restored  LzH^VZ   in  Adamo    amiseramus,  de- 

unto   us    agayne.^     And  for    this  rum  noVis  est  rcstitidum;    ideoque 


cause,  ar  we  not  affrayed  to  cal  God 

our  Father,^"  not  sa  meikle  because 
he  hes  created  us,  quhilk  we  have 
common  with  the  reprobate;^'  as 
for  that,  that  he  hes  given  to  us  his 


Deum  pcdrcm  nostrum  appedare 
non  duUtamns,  non  tam  cpiod  ah 
CO  crccdi  sumus  id  enim  nobis  eum^ 
reproUs  est  commune,  quam  quod 
indidserit,    ut    unicus    ejus    Filius 


tor  tnat,  mat  ue  iius  goun  w  uo  n^o   w.-vv.>.>---.  .-^7  - 

onelySonne,tobeonrbrother,'^and  /mfcr  nobis  fieret ;  idque  nobis 
o-iven  unto  us  grace,  to  acknawledgeUmf^;Aca^^'S  est,  ut  hum  unum  m- 
and   imbrace    him   for    our    oxMterprctem    et  pacificatorcm,  id   est 


*  Eph.  i.  1 1 ;  Matt.  xxv.  34. 
=>  Eph.  i.  22,  23. 
^Heb.ii.  7,  8,  11,12. 

*  Heb.  xiii.  20;  1  Tet.  ii.  25:  v.  4. 
5  Psalm  cxxx.  3;  cxliii.  2. 

*  1  Tim.  ii.  5, 


7  John  i.  12. 

8  John  XX.  17. 

9  Rom.  V.  17, 18,  19. 
'"Rom.  viii.  15;  Gal.  iv.  5,  6. 
>'  Acts  xvii.  26. 

1=  Heb.  ii.  1 1 , 1 2.     See  above,  note  3. 


UQ 


SYMBOLA  EVANGELICA. 


Mediatour,  as  before  is  said.    It  be- 
hooved farther  the  Messias  and  Re- 


supcrins  mcmoratum,  agnosceremiis 
et    am]}lectcrcmur.      Prceterea    ne- 


demer  to  be  very  God  and  very '.ccssc  cmf,  ut  qui  vcrus  Messias  et 
man,  because  lie  was  to  underlie  the  j  rcdemptor  esset  futurus,  idem  vents 


pnnischment  due  for  our  transgres- 
siouns,  and  to  present  himselfe  in 
the  presence  of  his  Fathers  Judg- 
ment, as  in  our  persone,  to  suffer 
for  our  transgression  and  inobedi- 
cncc,^  be  deatli  to  overcome  him 
that  was  author  of  death".  Bot  be- 
cause the  onelie  God-head  culd  not 
suffer  death,^  neither  zit  culd-  the 
onlie  man-head  overcome  tlie  sam- 
in,  he  joyned  both  togither  in  one 
persone,  that  the  imbecillitie  of  the 
ane,  suld  suffer  and  be  subject  to 
death,  quliilk  we  had  deserved : 
And  the  iniinit  and  invincible  pow- 
er of  the  uther,  to  wit,  of  the  God- 
liead,  suld  triumph  and  purchesse 
to  us  life,  libertie,  and  perpetuall 
victory:^  And  so  we  confesse,  and 
maist  midoubtedly  beleeve. 

Art.  IX. 
OF  cueist's  death,  passion,  and 

BURIAL. 

That  our  Lord  Jesus  offered  him- 
selfe a  voluntary  Sacritice  unto  his 
Father  for  us,*  tliat  he  suffered 
contradiction  of  sinners,  that  he 
was  wounded  and  plagued  for  our 
transgressiouns,^  that  hee  being  the 


homo  et  verus  esset  Deus :  quippe 
qui  poenas  esset  pensurus,  quas  no- 
stro  delicto  commeriti  eranius ;  et 
ante  tribunal  p)(itris  sese  reprcesen- 
tatiirus  esset,  ut  in  poena  luenda 
pro  nostro  delicto  et  inohedicntia, 
nostram  sustineret  personam,  ac 
morte  sua  mortis  autorem  supe- 
raret.  Et  quia  nee  sola  divinitas 
pati,  nee  sola  Immanitas  vincere 
mortem  poterat,  ntramque  in  unani 
coaptavit  p)crsonam :  id  alter ius  in- 
firmitas  morti,  quam  commeriiera- 
mus  esset  ohnoxia ;  altcrius,  id  est 
divinitatis,  invicta  et  immcnsa  vis, 
de  morte  triumpharet,  nohisque  vi- 
tam,  lihertatem,  ac  perpetuam'  pa- 
reret  victoriam.  Atqiie  sic  con- 
fitemur,  maximequc  induhitanter 
credimus. 

Art.  IX. 

DE   MORTE    TASSIONE,  ET    SEPULTUEA 
CHEISTI. 

Item  assevcramus,  et  pro  eerto 
persuasum  lidbemus  quod  Domi- 
nus  noster  Jesus  Christus  Patri 
sese  vicfimam  tdtro  pro  nobis  ob- 
tulerit :  quod  a  p)eccatorihus  eontu- 
mcliis  sit  vexatus,  quod  pro  nostris 


'  IPet.  Hi.  18;  Esa.  liii.  8. 

'  Acts  ii.  24. 

=  1  John  i.  2  ;  Acts  xx.  28 ;  1  Tim.  iii.  IG ;  John  iii.  IG. 


*Heb.x.4,5,6,7,8,9,10,ll,12. 

'  Esa.  liii.  5;  Ileb.  xii.  3. 


THE  SCOTCH  CONFESSION  OF  FAITH.     A.D.  15G0. 


447 


cleane  innocent  Lambe  of  God/ 
was  damned  in  the  presence  of  an 
eartlilie  Judge,^  that  we  suld  be  ab- 
solved befoir  the  tribunal  seat  of 
our  God.^  That  hee  suffered  not 
onlie  the  cruell  death  of  the  Crosse, 
qnliilk  was  accursed  be  the  sentence 
of  God  ;*  bot  also  that  he  suffered 
for  a  season  the  wrath  of  his  Father,^ 
quhilk  sinners  had  deserved.  Bot 
zit  we  avow  that  he  remained  the 
only  welbelo.ved  and  blessed  Sonne 
of  his  Father,  even  in  the  raiddest 
of  his  anguish  and  torment,  quhilk 
hee  suffered  in  bodie  and  saule,  to 
mak  the  full  satisfaction  for  the 
sinnes  of  the  people.*'  After  the 
quhilk  we  confesse  and  avow,  that 
there  remaines  na  uther  Sacrifice 
for  sinne,''  quhilk  gif  ony  affirme, 
we  nathing  dout  to  avow,  that  they 
ar  blasphemous  against  Christs 
death,  and  the  everlasting  purga- 
tioun  and  satisfactioun  purchased 
to  us  be  the  same. 

Akt.  X. 

OF   THE   EESUEKECTION. 

We  undoubtedly  beleeve,  that  in 
sa  mekle  as  it  wes  impossible,  that 
the  dolours  of  death  sulde  reteine 
in  bondage  the  Author  of  life,^  that 
our  Lord  Jesus  crucified,  dead  and 


pcccatis  vulncra  passus,  q^iiod  cum 
piirus  ct  innocens  Bci  agmis  esset, 
ad   tribunal   terreni  judicis  fucrit 
damnatus,    ut    nos    ante    tribunal 
Dei  nostri  ahsolvercniur :  quod  non 
modo   mortem   incruce    afroccm,  et 
Dei  ore    cxecratam   suUerit ;    sed, 
quam  peccatores   meruerant,   iram 
patris  ad  tempus  tulcrit.     Nihilo^ 
tamcn  minus  asscveramus,  quod  in 
medio  etiam  dolore  et  cruciatu,  quos 
animo  paritcr   ct   corpore  pcrtulit 
{ut  pcccata  hominum  plcne  lueret), 
semper  iinice  charus  et  benedictus 
patri  filius  esse  perseveravit,  De- 
inde  fatcmur  afqtie  ctiam  affirma- 
mus,   nidlum  post   illud  pro  pec- 
cato    restare    sacrificium.      Si    qui 
autem    contra   affirment,  nihil  du- 
bitamus    cos    blasphemos    advcrsus 
Christi    mortem,   ct    wternam    ejus 
purgationem,  ac  satisf actionem,  per 
quam  sua  morte  patrem  nobis  pla- 
cavit,  asserere. 

Art.  X. 

DE   KESUKRECTIONE, 

Pro  certo  etiam  crcdimus,  quod 
quatenus  fieri  non  ptoterat,  ut  mor- 
tis dolores  perpetuam  habcrent  po- 
tesfatcm  advcrsus  autorcm  vitce, 
Dominus  Jesus,  qui  cruci  offixus, 


'  John  i.  20. 

=  Matt,  xxvii.  1 1 ,  2G ;  Mark  xv. ;  Luke  xxiii. 

=  Gal.  iii.  13. 

*  Deut.  xxi.  23. 


*  Matt.  xxvi.  38,  39. 
"  2  Cor.  V.  21. 
'Heb.  ix.  12;  x.  U. 
8  Acts  ii.  24. 


448 


SYMBOLA  EVANGELICA. 


burjcd,  quba  descended  into  hell, 
did  ryse  agayne  for  our  Jnstifica- 
tioun,^  and  destroying  of  liim  quha 
wes  the  Author  of  death,  brocht  life 
againe  to  us,  that  wer  subject  to 
deatli,  and  to  the  bondage  of  the 
same."  We  knaw  that  his  Resur- 
rectioun  wes  confirmed  be  the  tes- 
timonie  of  his  verie  Enemies,^  be  the 
resurrectionn  of  the  dead,  quhais 
Sepultures  did  oppen,  and  they  did 
rj'se,  and  appeared  to  mony,  within 
the  Cittie  of  Jerusalem.''  It  wes 
also  confirmed  be  the  testimonie  of 
his  Angels,^  and  be  the  senses  and 
judgements  of  his  Apostles,  and  of 
nthcrs,  qulia  had  conversatioun,  and 
did  eate  and  drink  with  him,  after 
his  Resurrection.^ 

Akt.  XI. 

OF   TUE   ASCENSION. 

AVe  nathing  doubt,  bot  the  self 
same  bodie,  quliilk  was  borne  of  the 
Virgine,  Mas  crucified,  dead,  and 
buried,  and  quhilk  did  rise  againe, 
did  ascend  into  the  heavens,  for 
the  accomplishment  of  all  thinges '? 
Quliere  in  our  names,  and  for  our 
comfort,  he  hes  received  all  power 
in  heaven  and  eirth,^  quhere  he 
sittes  at  the  richt  hand  of  the  Fa- 
ther, inaugurate  in  his  kingdome, 


mortuus  ct  scpultus  fuerat,  qiiique 
ad  inferos  descenderat,  iterum  sur- 
rexit,  tit  nos  jusUficaret :  ct  autore 
mortis  {ciii  ccque  ac  morti  eranms 
ohnoxu)  devicto,  vitam  nobis  rcsti- 
tuit.  Scimiis  ctiam  resurredionem 
ejus  fiiisse  conjirmatam  accrhissi- 
moriim  'ipsius  inimicorum  testimo- 
niis;  item  rcsurrcctione  mortuoruni, 
qui  apertis  sepidcliris  revixeriint, 
ac  in  iirhe  Hierosolyma  complu- 
rihus  se  vidcndos  cxliiherunt:  Con- 
firmata  est  ctiam  testimoniis  ange- 
lontm,  item  ajjostolorum,  qui  cum 
viderunt  ct  contrectarunt ;  aliorum 
item  complurium^  qui  post  resur- 
rcctionem,  consuetudine  ejus  usi  fa- 
tniliariter,  cum  eo  cderunt  ct  hi- 
herunt. 

Aet.  XI. 

DE   ASCENSIONE. 

Neque  duhitamus  quin  idem  cor- 
pus, quod  ex  virgine  natum,  cruci 
affixum,  mortuum,  ct  resuscitatum 
fucrat,  in  ccelum  ascenderit,  id  om- 
nia implerct  nostro  nomine,  ct  ad 
nostri  consoJationem  accepit  om- 
nium potcstatem  in  ccelo  et  in 
terra;  et  regno  suscepto  sedet  ad 
dextram  patris,  patromis  et  unicus 
intercessor  pro  nobis.  Atque  Jiatic 
gloriam,  honorem  et  prccrogativam 


'  Acts  iii.  26 ;  Rom.  vi.  5, 9 ;  iv.  25.     ^  Matt,  xxviii.  5,  G. 

«  Heb.  ii.  U,  15.  «  John  xx.  27;  xxi.  7, 12, 13;  Luke  xxiv.  41, 42, 43. 

^  Matt,  xxviii.  4.  '  Luke  xxiv.  51 ;  Acts  i.  9. 

*  Matt,  xxvii.  52,  53.  ^  Matt,  xxviii.  18. 


THE  SCOTCH  CONFESSION  OF  FAITH.     A.I).  15G0. 


449 


Advocate  and  onlie  Mediator  for 
iis.^  Quhilk  glorie,  honour,  and 
prerogative,  lie  alone  amonges  the 
brethren  sal  posses,  till  that  all  his 
Enimies  be  made  his  futestule,^  as 
that  we  undoiibtedlie  beleeve  they 
sail  be  in  the  finall  Judgment :  To 
the  Execution  Mdiereof  we  certaine- 
lie  beleve,  that  the  same  our  Lord 
Jesus  sail  visiblie  returne,  as  that 
hee  was  sene  to  ascend.^  And  then 
we  firmely  beleve,  that  the  time  of 
refreshing  and  restitutioun  of  all 
things  sail  cum,'*  in  samekle  that 
thir,  that  fra  the  beginning  have 
suffered  violence,  in j  urie,  and  wrang, 
for  richteousnes  sake,  sal  inherit 
that  blessed  iramortalitie  promised 
fra  the  beginning.^ 

Bot  contrariwise  the  stubburne,  in- 
obedient,  cruell  oppressours,  filthie 
personis, idolaters,  and  all  such  sortes 
of  unfaitlif ull,  sal  be  cast  in  the  dun- 
geoun-  of  utter  darkenesse,  where 
tlieir  worme  sail  not  die,  nether  zit 
their  fyre  sail  bee  extinguished.^ 
The  remembrance  of  quhilk  day, 
and  of  the  Judgement  to  be  exe- 
cuted in  the  same,  is  not  onelie  to 
us  ane  brydle,  wliereby  our  carnal 
lustes  are  refrained,  bot  alswa  sik 
inestimable  comfort,  that  nether 
may    the    threatning    of    w^orldly 


illc  unus  e  fratribus  tenehit,  donee 
ponat  iuimicos  suos  scahellum  pe- 
dum suorum.  Ibique  credinms 
usque  ad  ultlnmm  judicium,  futu- 
rum ;  ad  quod  exercendum,  credi- 
mus  consfanter  cundem  Bominum 
nostrum  Jesum  Christum  visibi- 
leni,  et  qualis  erat  cum  ascenderat, 
venturum :  ac  turn  omnia  instau- 
ratum  et  redintcgratum  in,  usque 
adeo,  id  qui  tolerarant  \_passi 
sunf]  vim,  contumelias,  injurias, 
jiistitice  ergo  [^propter  justitiam'], 
heatce  illius  qua)  ah  initio  pro- 
missa  est  immortalitatis  Jieut  he- 
redes,, 


Contra  protervi,  inobcdientes,  cru- 
deJes,  violenti,  impuri,  idotolatra^, 
ac  ccetera  impiorum  genera  conji- 
cientur  in  carccrem  tenebrarum 
exteriorum,  uhi  nee  vermis  eorum 
morietur,  nee  ignis  extingiietur : 
cujus  judicii  cxercendi  dies,  ejus- 
que  memoria  non  solum  nobis  pro 
frceno  est  ad  voIuj)tates  carnis  co- 
ercendas,  sed  incstimabilis  ctiam 
animi  confirmatio,  qua'  nos  ita  cor- 
roboret,  ut  neque  minis  principum 
terrcnorum,  neque  mortis  hujus 
momentanecc     admoto     metu,     nee 


'  1  John  ii.  1 ;   1  Tim.  ii.  5.  *  Matt.  xxv.  34 ;  2  Thess.  i.  4,  etc. 

=  Psalm  ex.  1 ;  Matt.  xxii.  44  ;  Luke  xx.  42, 43.  ^  Rev.  xxi.  27 ;  Esa.  Ixvi.  24 ;  Matt.  xxv. 
'  Acts  i.  11.  41;   Mavk  ix.  44,  46,  48;  Matt.  xxii. 

*  Acts  iii.  19.  13. 


450 


SYMBOLA  EVANGELICA. 


Princes,  nether  zit  the  feare  of 
temporal  death  and  present  dan- 
ger, move  us  to  renounce  and  for- 
sake tliat  blessed  societie,  quhilk 
we  the  members  have  with  our 
Head  and  onelie  Mediator  Chkist 
Jesus  :^  Whom  we  confesse  and 
avow  to  be  the  Messias  promised, 
the  onlie  Head  of  his  Kirk,  our  just 
Lawgiver,  our  onlie  hie  Priest,  Ad- 
vocate, and  Mediator,^  In  quhilk 
honourcs  and  offices,  gif  man  or 
Angell  presume  to  intruse  theni- 
self,  we  utterlie  detest  and  ab- 
horre  them,  as  blasphemous  to  our 
Soveraigne  and  supreme  Govern- 
our  CuKiST  Jesus. 

Art.  XII. 

OF   FAITH   IN   THE   HOLY    GOSTE. 

This  our  Faith  and  the  assurance 
of  the  same,  proceeds  not  fra  flesh 
and  blude,  that  is  to  say,  fra  na 
natural  poweris  within  us,  bot  is 
the  inspiration  of  the  holy  Gost:^ 
AVhome  we  confesse  God  equall 
with  the  Father  and  with  his  Sonne,* 
quha  sanctifvis  us,  and  bringis  us 
in  al  veritie  be  his  awin  operatioij, 
without  whome  we  sulde  remaine 
for  ever  enimies  to  God,  and  igno- 
rant of  his  Sonne  Christ  Jesus  ;  for 


prcesentia  ulla  periculi  commoveor' 
mitr,  ut  beafam  iJlam  dirimamus 
socictatcm  qme  nobis^  iitpote  mcni' 
hris,  conflata  est  cum  capite  nostra^ 
et  unico  intercessore  Jesu  Christo. 
Quern  nos  profitemur  et  assevera- 
miis  esse  Messiam  in  lege  proniis- 
sum,  tmicum  ecclesim  sure  caput, 
justum  nostrum  legislatorem,  uni- 
cum  nobis  summum  pontificeni,  pa- 
tronum,  et  pacificatorem.  Ejus  hos 
Jwnores,  atquc  lia'c  munera  si  quis 
honiinum  aut  angclorum  arrogan- 
ter  et  superbe  sibi  attribuat,  eum 
nos  aspernamur,  et  detestamur  ve- 
lut  blaspliemum  advcrsus  supremnm 
nostrum  rectorem,  Jesum  Christum. 

Art.  XII. 

DE   FIDE   IN    SPIEITUM    SANCTUM. 

Hcec  nostra  fides,  ejusque  certi- 
tudo,  nan  a  came  et  sanguine  pro- 
ficiscitur,  hoc  est,  a  nulla  qurc  in 
nobis  est  vi  et  xwtentia  naturali, 
scd  ab  inspiratione  et  instinctu 
Sancti  Spiritus,  qucm  nos  item 
Deum  confitemur  mqualcm  Patri 
et  FiUo :  qui  nos  sancfificaf,  qui 
omnem  in  nobis  veritatcm  opera- 
tur,  sine  quo  perpetuo  maneremus 
inimici  Deo,  et  Jesum  Christum 
Filium  ejus  ignoraremus.     Natura 


'  2  Pet.  iii.  11 ;  2  Cor.  v.  0, 10, 1 1 ;  Luke  xxi.  27,  28;  John  xiv.  1,  etc. 

*  Ksa.  vii.  14;  Eph.  i.  22;  Col.  i.  18;  Heb.  ix.  11,1.");  x.  21;  1  John.  ii.  1 ;  ITim.ii.  o.    See 
note  1,  p.  13. 

^  Matt.  xvi.  17:   John  xiv.  2G;  xv.  20;  xvi.  13. 

*  Acts.  V.  3,  4. 


THE  SCOTCH  CONFESSION  OF  FAITH.     A.D.  15G0. 


451 


of  nature  we  are  so  dead,  so  blind, 
and  so  perverse,  that  nether  can  we 
feill  when  we  ar  pricked,  see  the 
licht  when  it  shines,  nor  assent  to 
the  will  of  God  wlien  it  is  reveiled, 
nnles  the  Spirit  of  the  Lord  Jesus 
quicken  that  quhilk  is  dead,  remove 
the  darknesse  from  our  myndes,  and 
bowe  our  stiibburne  hearts  to  the 
obedience  of  his  blessed  wilL^  And 
so  as  wo  confesse,  that  God  -the  Fa- 
ther created  us,  when  we  were  not,^ 
as  his  Sonne  our  Lord  Jesus  re- 
deemed us,  when  wee  were  enimies 
to  him  ;^  so  also  do  we  confesse 
that  the  holy  Gost  doth  sanctifie 
and  regenerat  us,  without  all  re- 
spect of  ony  merite  proceeding  from 
us,  be  it  before,  or  be  it  after  our 
Kegeneration.*  To  speak  this  ane 
thing  zit  in  mair  plaine  words :  As 
we  willingly  spoyle  our  selves  of 
all  honour  and  gloir  of  our  awin 
Creation  and  Redemption,^  so  do  we 
also  of  our  Regeneration  and  Sanc- 
tification,  for  of  our  selves  we  ar 
not  sufficient  to  think  one  gude 
thocht,  bot  he  qulia  hes  begun  the 
wark  in  ns,  is  onlie  he  that  con- 
tinewis  us  in  the  same,^  to  tlie 
praise  and  glorie  of  his  undeserved 
grace." 


cnim  ita  sumus  mortui,  ohcoscati,  dc- 
pravatiy  ut  neque  stimulis  confcssi 
qiiicquam  scntiamus,  neque  lumen 
oblatum  videamus,  neque  cum  volun- 
tas Dei  revelata  est  nobis,  el  assen- 
tiamur  ;  nisi  Dei  Spiritus,  ef  mor- 
tuos  ad  vitam  revocet,  et  a  mentis 
nostrce  octdis  tenebras  discutiat,  et 
contumaces  flectat  animos,  tit  sanctce 
ipsius  voluntati pareamus.  Et  qucm- 
admodum  confitemnr  a  Deopatre  nos 
creatos,  cum  antea  nihil  essemns,  ab 
Jesu  Christo  rcdcmptoSj  cum  inimici 
essemus;  similiter  fatemur  nos  a  Sjii- 
ritu  Sancto  renatos,  et  sanctijicatos 
esse,  nulla  ratione  Jiabita  meritorum 
nostronim,  sive  quce  regenerationem 
prcecesserint,  sive  quce  sequantur. 
Atquc  nt  lianc  rem  jiaulo  cxplrcatius 
dicamus,  quemadmodum  non  inviti 
nosmetipsos  omni  creationis  ct  re- 
demptionis  nostra:  gloria  spoliamus; 
ita  regeneration  is  et  sanctijicationis 
nostrce  ne  minimam  quidem  partem 
nobis  nostrisque  meritis  arrogamus : 
nam  naturce  nostrce  sponte,  ne  ad  co- 
gitandum  quidem  quicquam  boni  su- 
mus idonei  /  sed  is  qui  bene  operari 
in  nobis  coepit,  idem  solus  etiam  opus 
continual  adgloriam  et  laudem  nomi- 
nis  sui;  quippe  qui  sua  muneranobis 
gratis  impartitur,  non  meritis  vcndit. 


>  Col.  ii.  13;  Eph.  ii.  1 ;  John  ix.  39;  Rev.  iii.  17;  Matt.  xvii.  17;  Mark  ix.  10;  Luke  ix. 
41 ;  John  vi.  63 ;  Mic.  vii.  8;   1  Kings  viii.  57, 58. 

"  Psalm  c.  3.  '  Phil.  iii.  0. 

3  Rom.  V.  10.  6  Phil.  i.  C ;  2  Cor.  iii.  5. 

*  John  iii.  '> ;  Tit.  iii.  5 ;  Rom  v.  8.  "  Eph.  i.  G. 


452 


SYMBOLA  EVANGELICA. 


Akt.  XIII. 

OF   THE    CAUSE    OF   GUDE   WARKIS. 

Sa  tliat  the  cause  of  gude  warkis, 
we  con  f esse  to  be  not  our  free  wil, 
bot  the  Spirit  of  the  Lord  Jesus, 
who  dwelling  in  onr  hearts  be  trewe 
faith,  bringis  forth  sik  warkis,  as 
God  lies  prepared  for  ns  to  walke 
in.  For  this  wee  niaist  boldelie 
affirme,  that  blasphemy  it  is  to  say, 
that  Christ  abydes  in  the  lieartes 
of  sik,  as  in  wliome  there  is  no  spirite 
of  sanctification.^  And  therefore  we 
f  eir  not  to  affirme,  that  murtherers, 
oppressers,  cruell  perseeuters,  adul- 
terers, huremougers,  filthy  persouns. 
Idolaters,  drunkards,  thieves,  and  al 
workers  of  iniquity,  have  nether 
trew  faith,  nether  ony  portion  of 
the  Spirit  of  the  Lord  Jesus,  so 
long  as  obstinatlie  they  continew 
in  their  wickednes.  For  how  soone 
that  ever  the  Spirit  of  the  Lord 
Jesus,  quhilk  Gods  elect  children 
receive  be  trew  faith,  taks  posses- 
sion in  the  heart  of  ony  man,  so 
soone  dois  he  regenerate  and  renew 
the  same  man.  So  that  he  beginnis 
to  halt  that  quhilk  before  lie  loved, 
and  begins  to  love  that  quhilk  be- 
foir  he  hated ;  and  fra  thine  cum- 
mis  that  continnall  battell,  quhilk 
is  betwixt  the  flesh  and  the  Spirit 
in  Gods  cliildren,  till  tlie  flesh  and 


Art.  XIII. 

DE  CAUSA  BONORUM  OPERUM. 

Itaque  honorum  in  nobis  operum 
causam  esse  asserimus,  non  arhitrii 
nosfri  libertatent,  sed  Spiritum  Bo- 
mini  nostri  Jesu  Christi,  qui  in 
cordihus  nostris  p)cr  veram  hahitat 
fideni,  eaque  dedit  opera  bona,  qiice 
a  Deo  prcpparata  sunt,  nt  in  eis 
cmibidaremiis.  Quamobreni  blasphe- 
muni  esse  dietu  constanter  asseve- 
ramns,  in  cordihus  eonim  in  quibus 
Sptiritus  sanctificationis  non  est, 
Christum  inhabitare.  Idcirco  etiam 
non  veremur  affirmare  in  Jiomicidis, 
in  violentis,  in  his  qui  veritaton  per 
vim  qp2)rimere  contcndunt,  in  adul- 
teris,  in  fornicator ihus,  aid  alioqui 
impuris,  in  idoJoJatris,  in  ebriosis, 
in  latronibus,  alter ive  cnivis  flagi- 
tio  aut  sceleri  deditis,  neque  veram 
incsse  fidem,  neque  idJam  Spiritus 
JDomini  Jesu  scintilJam,  quamdiu 
in  sua  nequitia  obstinate  perse- 
verant.  Quia  cum  primum  Spiri- 
tiis  Domini  nostri  Jesu  Christi  {quern 
elect i  Dei  fiVd  per  fidem  accipiunt) 
liominis  cujuspiam  cor  possidet,  cum 
continuo  Jiominem  regenerate  ac  rc- 
novat,  adeo  id  quce  antea  oderat, 
amare  incipiat,  qua;  antea  amave- 
raf,  odisse.  Hinc  autcm  in  filiis  Dei 
perpetuum  illudbcUum  Spiritus  ad- 
versus   carnem  proficisciiur ;    dum 


•  Eph.  ii.  10;  Phil,  ik  13;  John  xv.  6;  Rom.  viii.  9. 


THE  SCOTCH  CONFESSION  OF  FAITH.     A.D.  15G0. 


453 


natural  man,  according  to  the  awin 
corruption,  lustes  for  things  pleis- 
and  and  delectable  unto  the  self, 
and  grudges  in  adversity,  is  lyfted 
up  in  prosperity,  and  at  every  mo- 
ment is  prone  and  reddie  to  offend 
the  majestic  of  God.^  Bot  the  spirite 
of  God,  quhilk  gives  witnessing  to 
our  spirite,  that  we  are  the  sonnes 
of  God,2  makis  us  to  resist  filthie 
plesures,  and  to  groane  in  Gods 
presence,  for  deliverance  fra  this 
bondage  of  corruption  f  and  finally 
to  triumph  over  sin,  that  it  reygne 
not  in  our  mortal  bodyis.*  This 
battell  lies  not  the  carnal  men,  be- 
ing destitute  of  Gods  Spirite,  bot 
dois  followe  and  obey  sinne  with 
greedines,  and  without  repentance, 
even  as  the  Devill,  and  their  cor- 
rupt lustes  do  prick  tliem.^  Bot  the 
sonnes  of  God,  as  before  wes  said, 
dois  fecht  against  sinne;  dois  sob 
and  murne,  when  they  perceive 
themselves  tempted  in  iniquitie; 
and  gif  they  fal,  tliey  rise  againe 
with  earnest  and  unfained  repent- 
ance:^ And  thir  thingis  they  do 
not  be  their  awin  power,  bot  be  the 
power  of  the  Lord  Jesus,  without 
whom  they  were  able  to  do  nothing^ 


caro  ac  homo  animalis  shcg  corrup- 
tioni  conscnticns,  siicc  naturcc  con- 
sentaneas  a/ppetit  voJuptatcs,  rehus 
adversis  contraJutur,  secimdis  attol- 
Uhir,  ac  singulis  momcntis  pronus 
ad  offensioncm  divina;  majestatis  in- 
clinat.  At  quod  inJionestis  volupta- 
tibus  ohsistinms,  quod  ante  Deum 
ingcmiscentes  ah  liac  servitute  cor- 
riiptionis  libcrariflagitemus,  denique 
quod  ita  de  peccato  trittmphemiis,  ut 
in  hoc  mortali  corporc  rcgnum  non 
ohtineat,  id  a  Spiritu  Dei  est,  qui 
spiritui  nostro  testificatur  quod  Jilii 
Dei  sunms.  Homines  autem  carni 
ohnoxii,  qui  Spiritu  Dei  carent,  hoc 
etiam  hello  carent;  vitiositati  suce 
ohsequuntur  ;  ct  quo  Satan,  etprava 
lihido  impellit,  eo  avide  sine  ulla 
pcenitentia  ruunt.  Filii  vero  Dei, 
lit  ante  dictum  est,  adversus  pec- 
catum  pugnant,  suspirant,  et  ingc- 
miscunt,  quoties  vitiorum  illecehris 
sese  titillari  ac  soUicitari  sentiunt: 
et  si  quando  cadunt,  per  veram  et 
minime  dissimtdatam  paniteritiam 
resurgiint ;  ac  ne  id  quidem  faciunt 
suis  virihus,  sed  Christi  Jesu  Do- 
mini nostri,  sine  quo  nihil  omnino 
possent. 


'  Eom.  vii.  15,  IG,  17,  18,  19,  21,  22,  23,  24,  25; 

Gal.  V.  17. 
*  Rom.  viii.  16. 
^  Bom.  vii.  24,     See  above,  note  1.     Rom.  viii.  22. 


*  Rom.  vi.  12. 

^  Eph.  iv.  17,  etc. 

«  2  Tim.  ii.  26. 

■"  John  XV.  5.     See  note  1,  p.  16. 


454 


SYMBOLA  EV ANGELICA. 


Akt.  XIV. 

WHAT    WAEKIS    AKE    KEPUTIT    GUDE 
BEFOIR   GOD. 

A7e  confesse  and  acknawledge, 
that  God  lies  given  to  man  his  holy 
Law,  in  quliilk  not  only  ar  forbid- 
den all  sik  warkes  as  displeis  and 
offend  his  godly  Majestic,  but  alswa 
ar  commanded  al  sik  as  pleis  him, 
and  as  he  lies  promised  to  rewaird.^ 
And  thir  warkes  be  of  twa  sortes. 
The  ane  are  done  to  the  honour  of 
God,  the  uther  to  the  profite  of  our 
Kichtbouris  ;  and  both  have  the  re- 
veiled  will  of  God  for  their  assur- 
ance. To  have  ane  God,  to  worschip 
and  honour  him,  to  call  upon  him 
in  all  our  troubles,  reverence  his 
holy  name,  to  heare  his  word,  to  be- 
leve  the  same,  to  communicate  with 
his  holy  Sacraments,^  are  the  warkes 
of  the  first  Tabill.  To  honour  Fa- 
ther, Mother,  Princes,  Rulers,  and 
su})eriour  powers ;  to  love  them,  to 
support  them,  zea  to  obey  their 
charges  (not  repugning  to  the  com- 
maundment  of  God),  to  save  the  lives 
of  innocents,  to  represse  tyrannic, 
to  defend  the  oppressed,  to  keepe 
our  bodies  cleane  and  halie,  to  live 
in  sobernes  and  temperance,  to  deall 
justlie  with  all  men  both  in  word 
and  deed ;  and  finally,  to  represse 
all  appetite  of  our  Kichtbouris  hurt,^ 


Art.  XIV. 

QU^    OPERA    APUD    DECM    HABENTUE 
BONA. 

Fatemur  item  et  xjvo  ccrto  tcne- 
mits,  quod  sanctissimas  Deus  leges 
homini  dederit,  qiice  non  modo  ve- 
tent  opera  omnia  quce  divinam  ejus 
offcndunt  majestatem  ;  sed  ea  juhe- 
ant  quibus  gaudet,  qmcquc  se  remu- 
neraturum  poUicefur.  Eonmi  autem 
operum  duo  sunt  genera  ;  altera  ad 
Dei  referuntur  honorem,  altera  ad 
proximi  idilitatem :  idraque  fidem 
et  atdhoritatem  assumunt  ex  volim- 
tate  Dei  nobis  revelata.  Dcum  ve- 
nerari,  lionorc  prosequi^  eum  in 
omni  lahore  et  moJestia  invocare, 
sanctum  nomen  ejus  revereri,  verhum 
audire,  audito  parere,  communione 
sacramentorum  ejus  idi;  liccc  sunt 
quce  ])riorc  tabula  prcvdpiiuntur 
opera.  At  xmtrem,  tnatrem,  reges, 
magistratus,  omnesque  qui  jus  et 
potestatem  in  nos  habent,  lionorc 
afficere ;  cos  amare,  iis  opitulari, 
dictis,  factis  audientes  esse,  quoties 
cum  Dei  prceceptis  non  pugnant ; 
vitce  bonorum  adcsse,  tyrannidem 
opprimerc,  ab  infirmiorihus  vim  im- 
proborum  defendere,  corpus  nostrum 
sanctum  ac  purum  servare,  sobrie- 
que  et  temperanter  vivcre,  in  omni- 
bus dictis  factisque  jure  ccquabili 
cum  omnibus  tdt,  et  omnem  proximi 


'  Exod.  XX.  1 ,  etc. ;  Deut.  v.  G,  etc. ;  Deut. 

iv.  8. 
"  Luke  xvii.  4,  75;  Mic.  vi.  8. 


Eph.vi.  1,7;  Ezech.  xxii.  1 ,  etc. ;  1  Cor. 
vi.  19,  20;  1  Thess.  iv.  3,  4,  .'5,  G,  7; 
Jer.  xxii.  3.  etc. ;  Esa.  1.  1. 


THE  SCOTCH  CONFESSION  OF  FAITH.     A.D.  15C0. 


455 


are  the  gudo  warkes  of  the  secund 
Tabill,  qiihilk  are  maist  pleising  and 
acceptabill  unto  God,  as  thir  warkes 
that  are  commanded  be  himselfe. 
The  contrary  quhairof  is  sinne 
maist  odious,  quhilk  alwayes  dis- 
pleisis  him,  and  provokes  him  to 
anger:  As  not  to  call  upon  him 
alone,  when  we  have  need ;  not  to 
hear  his  word  with  reverence,  to 
contemne  and  despise  it;  to  have 
or  worschip  idols,  to  maintene  and 
defend  Idolatrie;  lichtlieto  esteemo 
the  reverend  name  of  God;  to  pro- 
phane,  abuse,  or  contemne  the  Sac- 
raments of  Christ  Jesus  j  to  dis- 
obey or  resist  ony  that  God  lies 
placed  in  authoritie  (quhil  they 
passe  not  over  the  bounds  of  their 
office);'  to  murther,  or  to  consent 
thereto,  to  beare  hatred,  or  to  let 
innocent  blude  bee  sched,  gif  wee 
may  withstand  it.^  And  finally, 
the  transgression  of  ony  uther  com- 
mandement  in  the  first  or  secund 
Tabill,  we  confesse  and  aflSrme  to 
be  sinne,^  by  the  quhilk  Gods  an- 
ger and  displesure  is  kindled  against 
tlie  proud  unthankfuU  warld.  So 
that  gude  warkes  we  afiirme  to  be 
thir  onlie,  that  are  done  in  faith,'' 
and  at  Gods  commandment,^  quha 
in  his  Lawe  hes  expressed  what  the 


offcnclcndi  lihidlnem  cohibere :  hcec 
sunt  opera  posterioris  tabulce,  Deo 
imprimis  grata  ac  accepta,  iitpote 
ah  ipso  imperata.  Horum  autem 
contraria  in  vitiorum  gcnere  sunt, 
Bco  invisa,  ingrata,  cumqiie  ad 
iram  incitantia ;  quale  cstj  non 
eum  solum  invocare  cum  res  postu- 
lat ;  nolle  verhum  ejus  rcvcrenfer 
audire,  aut  etiam  aspernari  ac 
parvi  pendere  /  idola  aid  venerari 
aut  apud  se  hahere;  cultum  ido- 
lorum  fovere  ac  tueri ;  nomcn  Dei 
vencrabile  parvi  facer e ;  proplia- 
narc,  ahuti,  aut  contemnere  sacra- 
mcnta  a  Domino  instifuta;  non 
parcre,  ac  ctiam  resistere  Us  quihus 
autJwritas  data  est  divinitus,  prce- 
sertim  quamdiu  intra  juris  et  mu- 
neris  siii  terminos  sese  continent; 
coidem  facere,  aut  quo  fiat  coire  et 
consentire ;  odium  conceptum  con- 
tincre ;  pati  ut  innoxius  fundatur 
sanguis  cum  impedire  possis :  ac 
hreviter,  quicquid  adversus  prce- 
cepta  prioris  aut  posterioris  tdbidm 
committitur,  id  x^ccatum  esse  asse- 
veramus,  ac  tale  peccatimi  quod 
iram,  odiumque  Dei  adversus  Jio- 
minum  ingratitudinem  accendat. 
Itaque  juxta  nostram  scntentiam, 
ea  opera  bona  sunt,  quce  ex  fide  pro- 
ficiscuntur,  ac  fiunt  juxta  prcecepta 


'  1  Thess.  iv.  6  ;  Rom.  xiii.  2. 
^  Ezech.  xxii.  13,  etc. 
'  1  John  iii.  4. 
YOL.  III.— G  G 


«  Rom.  xiv.  23 ;  Heb.  xi.  6. 
*  1  Sam.  XV.  22 ;  1  Cor.  x.  31. 


45G 


SYMBOLA  EVANGELICA. 


tliingis  be  that  pleis  him.  And  evill 
warkis  -vvc  affinne  not  only  thir  that 
expressed!}'  ar  done  against  Gods 
commaunderaent  :^  bot  thir  alswa 
tliat  in  niatteris  of  Religioun,  and 
worschipping  of  God,  has  na  nther 
assurance  bot  the  inventioun  and 
opinionn  of  man :  quliilk  God  fra 
the  beginning  hes  ever  rejected,  as 
be  the  Prophet  Esay^^  and  be  onr 
Maister  Ciikist  Jesus  we  ar  taught 
in  thir  words.  In  vaine  do  they  loor- 
schij}  me,  teaching  the  doctrines 
the  2>recej)ts  of  men? 

Akt.  XY. 

of  the  peiifectioun  of  the  laav, 
and  the  imperfectioun  of  man. 

The  Law  of  God  we  confesse 
and  acknawledge  maist  just,  maist 
equall,  maist  halie,  and  maist  perfite, 
commaunding  thir  thingis,  quhilk 
being  wrocht  in  perfectioun,  were 
abill  to  give  life,  and  abill  to  bring 
man  to  eternall  felicitie.*  Bot  our 
nature  is  sa  corrupt,  sa  weake,  and 
sa  nnpcrfite,  that  we  ar  never  abill 
to  fulfill  the  warkes  t)f  the  Law  in 
perfectioun.^  Zea,  gif  we  say  we 
have  na  sinne,  evin  after  we  ar  re- 
generate, we  deceive  our  selves,  and 
the  veritie  of  God  is  not  in  us.^ 


Dei,  qui,  lege  lata,  quid  fieri  vellet 
diserte  cavit.  Contra,  ca  opera 
dicimus  mala,  nan  modo  qiioi  apcrte 
cum  vcrho  Dei  x^ugnant ;  sed  ea 
efiam  quir,  in  rehiis  qum  ad  pieta- 
tcm  ac  Dei  cultum  sj^ectant,  nid- 
Imn  aliud  liahcnt  firmamcntum,  nisi 
ah  hominis  oxnnionc  ct  coninicnto ; 
hujus  enim  generis  opiera  Dcus  ah 
initio  usque  semj)er  rejecit  et  adver- 
satus  est,  uti  ex  Esaia  pro]}lieta, 
ct  his  Christi  verbis  edocti  sunius, 
Frustra  me  colunt,  docentes  doc- 
trinas  et  pra^cepta  honiinum. 

Akt.  XV. 

LEGEM  ESSE  NUMERIS  OISINIBUS  TEK- 
FECTAM,  HOMINES  AUTEM  IMPEK- 
FECTOS. 

Legem  Dei  maxime  justam,  ccqua- 
bilcm,  et  perfectam  agnoscimus  ct 
fatemur,  ea  juhentcm  qua',  si  picr- 
fccte  pleneque  proistarentur,  vitam 
dare  p)0sscnt,  et  ad  o'ternam  nos 
perduccre  fojlicitcdem.  Sed  no- 
stra nattira  adeo  est  corriipta  ct 
infirma,  id  nunqiiam  ad  opera  legis 
perfccte  ptra'standa  simus  idonci ; 
nam  si  peccatum  nos  habere  ctiam 
post  rcgcncrationem  negcmus,  nos- 
metipsos  decipimus,  et  Veritas  Dei 
non  est  in  nobis.  Propiterea  ne- 
cesse  crat,  ut  Christum,  qui  legis 


•  1  John  iii.  4.  *  Deut.  v.  29  ;  Rom.  x.  3. 

=■  Esa.  xxix.  13.  '  1   Kings  viii.  4G ;    2  Chron.  vi.  36;  Prov. 

=  Matt.  XV.  0  i   Mark  vii.  7.  xx.  *) ;   Ecdes.  vii.  22  ;   1  John  i.  8. 

*  Lev.  xviii.  r, ;  Gal.  iii.  12  ;  1  Tim.  i.  S  ;  Rom.  vii.  1 L' ;   Tsa.  xix.  7,  8, !),  11. 


THE  SCOTCH  CONFESSION  OF  FAITH.    A.D.  15G0. 


457 


And  tlierfore,  it  beliovis  ns  to  ap- 
prehend Christ  Jesus  with  his  jus- 
tice and  satisfaction,  quha  is  the 
end  and  accomplishment  of  the 
Law,  be  quhome  we  ar  set  at  this 
liberty,  that  the  curse  and  maledic- 
tion of  God  fall  not  upon  us,  al- 
beit we  fulfill  not  the  same  in  al 
pointes.^  For  God  the  Father  be- 
holding us,  in  the  body  of  his  Sonne 
Christ  Jesus,  acceptis  our  imperfite 
obedience,  as  it  were  pei-fite,^  and 
covers  our  warks,  quhilk  ar  defyled 
with  mony  spots,^  with  the  justice 
of  his  Sonne.  "We  do  not  meane 
that  we  ar  so  set  at  libert}^,  that  we 
awe  na  obedience  to  the  Law  (for 
that  before  wee  have  plainly  con- 
fessed), bot  this  we  affirme,  that  na 
man  in  eird  {Christ  Jesus  onlie  ex- 
cept) lies  given,  gives,  or  sail  give 
in  worke,  that  obedience  to  the  Law, 
quhilk  the  Law  requiris.  Bot  when 
we  have  done  all  things,  we  must 
falle  down  and  unfeinedly  confesse, 
that  we  are  unprofitable  servands.* 
And  therefore,  qnhosoever  boastis 
themselves  of  the  merits  of  their 
awin  works,  or  put  their  trust  in 
the  works  of  Supererogation,  boast 
themselves  in  that  quhilk  is  nocht, 
and  put  their  trust  in  damnable 
Idolatr3\ 


est  finis  ct  consummatiOy  cum  sua 
JHstiiia  ct  satisfactionc  ajyjyreJicn- 
cJeremus ;  qui  in  lihcrtcdcm  nos 
asseruit,  ne  in  cxecrationem  ac  ma- 
leclictionem  Dei  incidcremus,  etiamsi 
opera  in  lege  jussct  non  omni  ex 
parte  plcne  perfecteque  faccremus : 
Dens  enim  Pater,  in  corporc  Filii 
sui  Jesu  Christi  nos  intuens,  im- 
perfectam  nostram  ohedienfiaui  honi 
consuUty  ct  pro  pcrfccta  hahet  ; 
opcrihusque  nostris,  qmc  midtis 
maculis  polluta  sunt,  FiJii  sui  jus- 
titiam  xwcctendit.  Ncque  tamen  ita 
nos  emancipatos  dicimus,  ut  nul- 
lam  legi  ohedientiam  dehcamus,  obe- 
dientiam  enim  deberi  supra  aperte 
sumus  confessi :  illud  aufem  affir- 
mamus,  nemincm  unquam  prccter 
unum  Christum  ita  legi  paruisse, 
parere,  ant  pariturum  esse,  qucm- 
admodum  lex  cxigit :  sed  cum  om- 
nia fecerimus,  procumbamiis  opor- 
tet,  ac  fateamur  ingenue  servos  nos 
inutiles  esse.  Quapropter  quicun- 
que  operum  siiorum  mcrita  ostentat, 
aid  in  operibus  supererogationis 
idlam  collocat  fiduciam,  is  se  sciaf 
id  jactare  quod  omnino  nihil  est, 
ct  spcm  salutis  in  idololatria  exitia- 
bili  collocare. 


'  Eom.  X.  4 ;  Gal.  iii.  13 ;  Deut.  xxvii.  2G. 
*Phil.  ii.15. 


^  Esa.  Ixiv.  6. 
*  Luke  xvii.  10. 


458 


SYMBOLA  EVANGELICA. 


Akt.  XYI. 


OF    THE    KIEK, 


As  Ave  beleve  in  aue  God,  Father, 
Sonne,  and  lialy  Ghaist ;  sa  do  we 
maist  constantly  beleeve,  that  from 
the  beghmhig  there  hcs  bene,  and 
now  is,  and  to  the  end  of  the  warld 
sail  be,  ane  Kirk,  that  is  to  say,  ane 
company  and  multitude  of  men 
chosen  of  God,  who  richtly  worship 
and  imbrace  him  be  trew  faith  in 
Christ  Jesus^  qnha  is  the  only  head 
of  the  same  Kirk,  quhilk  alswa  is 
the  bodie  and  spouse  of  Christ  Je- 
sus, quhilk  Kirk  is  catholike,  that  is, 
universal,  because  it  conteinis  the 
Elect  of  all  ages,  of  all  realmes,  na- 
tions, and  tongues,  be  they  of  the 
Jewes,  or  be  they  of  the  Gentiles, 
quha  have  communion  and  societie 
with  God  the  Father,  and  with  his 
Son  Christ  Jesus,  throw  the  sanc- 
tificatioun  of  his  haly  Spirit '?  and 
therefore  it  is  called  the  commun- 
ioun,  not  of  prophane  persounes, 
hot  of  Saincts,  quha  as  citizenis  of 
the  heavenly  Jerusalem,^  have  the 
fruitioun  of  the  maist  inestimable 
benefites,  to  wit,  of  ane  God,  ane 
Lord  Jesus,  ane  faith,  and  ane  bap- 
tisme:*  Out  of  the  quhilk  Kirk, 
there  is  nouther  lyfe,  nor  eternall 
felicitie.    And  therefore  we  utterly 


Akt.  XYI. 


DE   ECCLESIA. 


Qucmadnwdum  crcdimus  in  unum 
Bcum,  Patron,  Filium,  ct  Spirltum 
Sanctum ;  ita  frmissime  tencmus, 
quod  ah  usque  rcrum  initio  fuerit, 
nunc  cxtcf,  ac  futura  sit  usque  ad 
miindi  finem  una  ecclcsia,  id  est, 
uniis  costiis  ct  mtdtitudo  hominum 
a  Deo  cicctorum,  qui  rede  ac  pie 
Deum  rencrantur  ct  amplcctuntur 
per  veram  fidem  in  Jesum  Chri- 
stum, qui  solus  est  caput  ejus  eccle- 
sice,  quae  et  ipsa  corpus  est  ct  sponsa 
Christi.  Eademque  est  catliolica, 
hoc  est,  unirerscdis ;  quia  omnium 
(datum,  nationum,  gentium,  ct  lin- 
guarum  electos  continet,  sive  illi 
Judsei  sint,  seu  gentes  ;  Usque  coni- 
munio  est  et  socidas  cum  Deo  Patre, 
cuniquc  ejus  Filio  Jesu  Christo  per 
sanctificationem  Sancti  Spiritus: 
atque  ideo  non  hominum  prophano- 
rum  vocatur  communio,  sed  sancto- 
rum, qui  etiam  Ilierosolymse  coe- 
lestis  sunt  cives,  fruunturque  bonis 
maxime  inwstimahiUhus,  nempc  uno 
Deo,  uno  Domino  nostro  Jesu,  una 
fide,  ct  uno  haptismo.  Extra  hanc 
ccclesiam  nulla  est  vita,  mdla  ceter- 
na  foelicitas  ;  idcirco  plane  ex  dia- 
metro  ahhorrcmus  db  corum  hlas- 
phemiis,     qui     asserimt,     cujusvis 


Matt,  xxviii.  20  ;  Eph.  i.  4. 

Col.  i.  18;  Eph.  V.  23,  24,  etc. ;  Rev.  vii.  9. 


=>  Eph.  ii.  19. 
*  Eph.  iv.  5. 


THE  SCOTCH  CONFESSION  OF  FAITH.     A.D.  1560. 


459 


abliorre  the  blaspliemie  of  them 
that  affirme,  that  men  qiihilk  live 
according  to  equitie  and  justice,  sal 
be  saved,  quhat  Religionn  that  ever 
they  have  professed.  For  as  with- 
out Christ  Jesus  there  is  nouther 
life  nor  salvation  ;^  so  sal  there 
nane  be  participant  therof,  bot 
sik  as  the  Father  hes  given  unto 
his  Sonne  Christ  Jesus,  and  they 
that  in  time  cum  unto  him,  avowe 
his  doctrine,  and  beleeve  into  hira,^ 
we  comprehend  the  children  with 
the  faithfull  parentes.^  This  Kirk 
is  invisible,  knawen  onelie  to  God, 
quha  alane  knawis  whome  he  hes 
chosen  ;*  and  comprehends  as  weill 
(as  said  is)  the  Elect  that  be  de- 
parted, commonlie  called  the  Kirk 
Triumjyhant,  and  they  that  zit  live 
and  feclit  against  sinne  and  Sa- 
than  as  sail  live  hereafter.^ 

Art.  XVII. 

v^    OF  THE  IMMORTALITIE  OF  THE  SAULES. 

The  Elect  departed  are  in  peace 
and  rest  fra  their  labours:^  Not 
that  they  sleep,  and  come  to  a  cer- 
taine  oblivion,  as  some  Phantas- 
tickes  do  afKrme ;  bot  that  they 
are  delivered  fra  all  feare  and  tor- 
ment, and  all  temptatioun,  to  quhilk 
we  and  all  Goddis  Elect  are  subject 


scdw^  aid  religionis  profcssorcs  fore 
salvos,  modo  vifce  sum  actioncs  ad 
justitioi  et  mquitatis  normam  con- 
formaverint :  nam  uti  absque  Jesu 
Christo  mdla  est  vita,  nidla  solus  ; 
ita  salutis  ejus  nemo  erit  particeps, 
nisi  qiiem  Pater  dederit  Filio  suo 
Jesu  Christo,  quique  ad  euni  dum 
tcmpus  liabct,  adveniet,  ejus  doctri- 
nam  iwqfitehitiir,  et  in  eum  crcdef ; 
cum  adultis  autcm  parentihus,  pu- 
cros  etiam  compreliendi  intclligo. 
Hcec  ecclesia  invisihilis  est,  uni 
Deo  cognita,  qui  solus  novit  quos 
elegerit.  Hcec  cequc  continet  electos, 
qui  jam  decesserunt,  quos  vulgo  ec- 
clesiam  triumphantem  appellant, 
ac  cos  qui  nunc  vivunt,  et  advcrsus 
peccatum  et  Satanam  prevliantur, 
eosqiie  qui  post  nos  futuri  sunt. 


Aet.  XYII. 

de  immortalitate  animaeum. 

Electi  qui  jam  decesserunt,  laho- 
ribus  liheri,  pace  et  tranquilUfate 
fruuntur ;  non  quod  dormiant,  aut 
obUvione  sopiantur,  utfanatici  qui- 
dam  affirmant ;  sed  quod  ah  omni 
metu,  cruciatu,  et  tcntatione  sint 
exempti,  quihus  nos  ac  cceferi  omnes 
electi  Dei  sumus  ohnoxii  equamdiu 


'  John  iii.  36. 

2  John  vi.  37,  39,  05  ;  xvii.  6. 

=  Acts  ii.  39. 


*  2  Tim.  ii.  19  ;  John  -xiii.  18. 

*  Eph.  i.  10  ;  1  Col.  i.  20  ;  Heb.  xii.  4. 
«  Rev.  xiv.  13. 


460 


SYMBOLA  EVANGELICA. 


ill  this  life/  and  tlierforo  do  beare 
the  name  of  the  Kirk  Militant : 
As  contrariwise,  the  reprobate  and 
unfaitlifuU  departed  have  anguisli, 
torment,  and  paine,  tliat  carinot  be 
expressed.^  Sa  that  nouther  are 
the  ane  nor  the  nther  in  sik  sleepe 
that  they  feele  not  joy  or  torment, 
as  the  Parable  of  Christ  Jesus  in 
the  16th  olLuke^  his  words  to  the 
thiefe,*  and  thir  wordes  of  the  sanies 
crying  nnder  the  Altar,^  0  Lord, 
thou  that  art  righteous  and  just, 
How  lang  sail  thou  not  revenge 
our  hlude  iij>on  thir  that  dwellis 
in  the  Eird  f  dois  testifie. 

Art.  XVIII. 

OF  TIIE  XOTIS,  BE  THE  QUUILK  THE 
TKEWE  KIRK  IS  DECERNIT  FRA  THE 
FALSE,  AND  QUIIA  SALL  BE  JUDGE 
OF  TIIE  DOCTRINE. 

Because  that  Sathan  from  the 
beginning  lies  laboured  to  deck  his 
pestilent  Synagoge  with  the  title 
of  the  Kirk  of  God,  and  hes  in- 
flamed the  liertes  of  crnell  iniir- 
therers  to  persecute,  trouble,  and 
molest  the  trewe  Kirk  and  mem- 
bers thereof,  as  Cain  did  Ahell^ 
Ismael  Isaac^  Esau  Jacoh^  and 
the  haill  Priesthead  of  the  Jewes 
Christ  Jesus  himself  e,  and  his  Apos- 


Itac  vita  fndniur,  ideoquc  nomine 
ecclesia3  militantis  censemur :  con- 
tra vero,  reprohi  et  infiddcs  qui 
dcccssenint,  in  iis  molestiis  et  cru- 
ciatibus  dcgunf,  qim  verbis  exprimi 
nan  possimt.  Neque  enini  aid  ilU 
ita  sunt  sopiti,  id  omni  scnsu,  ant 
hi,  nt  sensH  pa^narum  carcant ;  id 
indicat  Jesu  Christi  parabola  qita^ 
Lucai  XVI.  est,  item  id  iJla  tcsti- 
fcantiir  aniniarum  verba  sid)  al- 
tari  damantiuni,  O  Domine,  qui 
sanctus  es  et  Justus,  quoad  usque 
noil  judicas  et  viiidicas  sangui- 
nem  nostrum  de  iis  qui  liabitant 
in  terra? 

Art.  XVIII. 

quibus  indicns  vera  ecclesia  dl- 
stinguatur  a  falsa,  et  quis  in 
ecclesiasticie  doctrine  contro- 
versiis  sit  judex. 

Quia  Satan  ab  initio  semper  Ja- 
boravit,  nt  pcstdentem  synaf/ogam 
verce  Dei  ccelesia'  titido  insignirct, 
animosque  crndelium  liomicidarum 
accendit,  id  veram  ccclcsiam  ejusque 
membra  premercnt,  titrbarcnf,  et  in- 
festarent  {velid  Cain  Abel,  Ismaal 
Isaac,  Esau  Jacob,  totusque  saccr- 
dotinn  Judaicorum  ordo,  xninmm 
Christum  ipsum,  deinde  Apiostolos 
ejus   capitali   odio   sunt  persccuti) 


'  Esa.  XXV.  8  ;  Rev.  vii.  14, 15,  IG,  17;  xxi.  4. 

»  Rev.  xvi.  10, 11  ;  Esa.  Ixvi.  24 ;  Mark  ix.  44,  4G,  48. 

=  Luke  xvi.  23,  24,  25. 

*  Luke  xxiii.  43. 


*  Rev.  y\.  9, 10. 
«  Gen.  iv.  8. 

'  Gen.  xxi.  0. 

*  Gen.  xxvii.  4 1 . 


THE  SCOTCH  CONFESSION  OF  FAITPI.     A.D.  15G0. 


461 


ties  after  liim,^  It  is  ane  thing  maist 
requisite,  that  the  true  Kirk  be  de- 
cerned fra  the  lilthie  Synagogues, 
be  cleare  and  perfite  notes,  least 
we  being  deceived,  receive  and  im- 
brace,  to  our  awin  condemnatioun, 
the  ane  for  the  uther.  The  notes, 
signes,  and  assured  takens  whereby 
the  immaculate  Spouse  of  Christ 
Jesus  is  knawen  fra  the  horrible 
harlot,  the  Kirk  malignant,  we  af- 
iirme,  are  nouther  Antiquitie,  Title 
iisurpit,  lineal  Descence,  Place  ap- 
pointed, nor  multitude  of  men  ap- 
proving ane  error.  For  Cain,  in 
age  and  title,  was  preferred  to 
Abel  and  SetJf?  Jerusalem  had 
prerogative  above  all  places  of 
the  eird,^  where  alswa  were  the 
Priests  lineally  descended  fra  Aa- 
ro7i,  and  greater  number  followed 
the  Scribes,  Pharisies,  and  Priestes, 
then  unfainedly  beleeved  and  ap- 
proved Christ  Jesus  and  his  doc- 
trine :*  And  zit,  as  we  suppose,  no 
man  of  sound  judgment  will  grant, 
that  ony  of  the  forenamed  were  the 
Kirk  of  God.  The  notes  therefore 
of  the  trew  Kirk  of  God  we  be- 
leeve,  confesse,  and  avow  to  be, 
first,  the  trew  preacliing  of  the 
Worde  of  God,  into  the  quhilk  God 
lies  revealed  himselfe  unto  us,  as 
the  writings  of  the  Prophets  and 


imprimis  necessarium  videtur,  ve- 
ram  cccJcsiam  ah  impura  synagoga 
ccrtis  ct  manifestls  distingucrc  in- 
diciis ;  nc  in  cum  incidamus  erro- 
ron,  tit  alteram  pro  altera  cum 
nostro  amplcctamur  cxitio.  Notas 
auiem  ct  indicia,  qulhiis  intemerata 
Christi  sponsa  ah  impura  ilia  et 
abominanda  meretrice  {ecclesiam 
impiormn  intcUige)  disccrni  possit, 
asscvcramus,  ncque  ah  antigiiitatis 
prcerogativa  rcpeiendas,  nee  usur- 
patis  /also  titulis,  nee  a  successione 
pcrpctua  cpiscoporum,  nee  a  certi 
loci  dcsignatione,  nee  a  muUitudine 
hominiim  in  eundem  errorem  con- 
sentientium.  Cain  oiim  cctatc  et 
primogeniturm  prcerogcdiva  Abel 
et  Seth  ante  that ;  item  Ilieroso- 
lyma,  ccetera  totiiis  orhis  oppida ; 
hue  accedehat  in  sacerdotihus,  ah 
Aarone  usque,  perpetua  familice  ct 
succcssionis  series^  majorque  crat 
eorum  mimeriis  qui  scrihas  ct  PJict- 
risceos  sectahantur,  quam  qui  Je- 
sum  Christum  ejusque  doctrinam 
ex  animo  prohahant :  neque  tamen 
arhitramur  quemquam,  cui  purum 
et  solidum  sit  judicium,  commissu- 
rum  ut  ulli  ex  iis  quas  modo  com- 
memoravi  ecclesiis  Dei  nomen  attri- 
huat.  Igitur,  quam  nos  veram  Dei 
ecclesiam  credimus  et  fafemiir  ejus 
primum    est  indicium,  vera  Verhi 


'  Matt,  xxiii.  31;  John  xv.  18, 10,  20,  24;  xi.  47,  r>?j;  Acts  iv.  1,  2,  3;  v.  17, 18. 

'  Gen.  iv.  ^  pg^,  xlviii.  2,  3 ;   Matt.  v.  35.  *  John  xii.  42. 


462 


SYMBOLA  EVANGELICA. 


Apostles  dois  declair.  Secundly, 
the  right  administration  of  the  Sac- 
raments of  Christ  Jesus,  qnhilk 
man  be  annexed  nnto  the  word  and 
promise  of  God,  to  seale  and  eon- 
iirme  the  same  in  our  hearts.^  Last, 
Ecclesiastical  discipline  nprightlie 
ministred,  as  Goddis  Worde  pre- 
scribes, whereby  vice  is  repressed, 
and  vertewnnrished.2  Wheresoever 
then  thir  former  notes  are  seene, 
and  of  ony  time  continue  (be  the 
number  never  so  fewe,  about  tw(| 
or  three),  there,  without  all  doubty 
is  the  trew  Kirk  of  Christ :  Who, 
according  unto  his  promise,  is  in* 
the  middis  of  them.^  Not  that  uni- 
versal!, of  qnhilk  -we  have  before 
spoken,  bot  particular,  sik  as  wes 
in  Corintkus^  Galatia^  EpJiesus,^ 
and  uther  places,  in  quhilk  the 
ministrie  wes  planted  be  Paidl, 
and  were  of  himselfe  named  the 
kirks  of  God.  And  sik  kirks,  we 
the  inhabitantis  of  the  Eealme  of 
Scotland,  professoris  of  Christ  Je- 
sus, professis  our  selfis  to  have  in 
our  citties,  townes,  and  places  re- 
formed, for  the  doctrine  tauclit  in 
our  Kirkis,  conteined  in  the  writen 
Worde  of  God,  to  wit,  in  the  bulks 
of  the  Auld  and  New  Testamentis, 


JDivini prccdicatio,  x^er  quod  Verhum 
Dens  ipse  scse  nobis  revclavit,  qucm- 
admodum  scripta  Prophetarum  et 
Apostolorum  nobis  indicant;  prox- 
imiim  indicium  est,  Jcgitima  sa- 
cramentorum  Jesu  Christi  adniini- 
sfrcdio,  qiice  eum  vcrho  et  promis- 
sionihus  divinis  conjungi  dchcnt,  ut 
ea  in  mcntihus  nostris  ohsignent  ct 
confirment.  Postremum  est,  eccle- 
siasticce  discipline  sevcra,  et  ex 
Verhi  JDivini  prccscripto,  ohserva- 
tio,  per  quam  vitia  rcprimantur,  et 
virtutes  dlantur.  Uhicunque  Jicec 
indicia  apparnerint,  cdque  ad  tem- 
Xms ]}erseveraverint,  quantumvis  ex- 
igiius  fuerit  numerns,  procul  du- 
hio  ihi  est  ecclesia  Christi,  qui, 
juxta  suam  jjromissionem,  in  me- 
dio eorum  est.  Non  illam  dicimus 
nnivcrsalcm  eccJcsiam,  de  qua  su- 
2)erius  facta  est  mentio,  scd  par- 
ticidarem ;  tales  crant  Corinthia, 
Gallo-gra?ca,  et  Ephesina,  aliccque 
complurcs,  in  quihiis  verhi  mini- 
stcrium  a  Paulo  fuerat  plantatum, 
quasquc  ipse  Dei  ecclcsias  vocat. 
Hujusmodi  ecclcsias,  qui  in  regno 
Scotorum  nomcn  Christi  p>rofitc- 
mur,  in  oppidis,  vicis,  aliisquc  hcis 
in  quihus  verce  pietatis  cidtus  est 
restitidus,  nos  habere  asscveramus: 


'  Eph.  ii.  20;  Acts  ii.  42;  John  x.  27;  xviii.  37;   I  Cor.  i.  23,  24;  Matt,  xxviii.  19,  20; 
Mark  xvi.  l".,  IG  ;  1  Cor.  xi.  23,  24,  25,  2G ;   Horn.  iv.  11. 
'  Matt,  xviii.  15,  IG,  17, 18  ;  1  Cor.  v.  4,  5. 

'  Matt,  xviii.  19,  20.  '  Gal.  i.  2. 

*  1  Cor.  i.  2  ;  2  Cor.  i.  2.  °  Acts.  xx.  17, 


THE  SCOTCH  CONFESSION  OF  FAITH.     A.D.  I.jGO. 


463 


in  those  buikis  we  meane  quliilk 
of  the  ancient  have  been  reputed 
eanonicall.  In  the  quhilk  we  af 
firme,  that  all  thingis  necessary  to 
be  beleeved  for  the  salvation  of 
niankinde  is  sufficiently  expressed.^ 
The  interpretation  cpihairof,  we  con- 
fesse,  neither  appertaines  to  private 
nor  publick  persone,  nether  zit  to 
ony  Kirk,  for  ony  preheminence  or 
prerogative,  personallie  or  locallie, 
quhilk  ane  lies  above  ane  uther,  bot 
apperteines  to  the  Spirits  of  God, 
be  the  quhilk  also  the  Scripture  was 
written.^  When  coutroversie  then 
happines,  for  the  right  understand- 
ing of  ony  place  or  sentence  of  Scrip- 
ture, or  for  the  reformation  of  ony 
abuse  within  the  Kirk  of  God,  we 
ought  not  sa  meikle  to  luke  what 
men  before  us  have  said  or  done,  as 
unto  that  quhilk  the  haly  Ghaist 
uniformelie  speakes  within  the  body 
of  the  Scriptures,  and  unto  that 
quhilk  Christ  Jesus  himselfe  did, 
and  commanded  to  be  done.^  For 
this  is  ane  thing  universallie  grant- 
ed, that  the  Spirite  of  God,  quhilk 
is  the  Spirite  of  unitie,  is  in  nathing 
contrarious  unto  himselfe.'*  Gif 
then  the  interpretation,  determina- 
tion, or  sentence  of  ony  Doctor, 
Kirk,  or  Councell,  repugne  to  the 
])^aine  Worde  of  God,  written  in 


ca  enlm  in  iis  docfrina  traditur  qum 
Bel  Verho  scripto  continentur ;  novl 
et  voter  is  Testament  t  eos  intellighnus 
libros,  qui  ah  it  if  ant  la  usque  ecclesice 
semjyer  hahitl  sunt  canonici.  Qni- 
bus  in  I'lbris  omnia  quw  ad  liumani 
generis  salutem  sunt  necrssaria,  as- 
serimiis  sufficienter  esse  expressa. 
Hnjus  Scripturoi  intcrpretandi  po- 
tcstas  penes  nidlum  est  liominem, 
sive  is  privatam,  sive  puhJicam  gerat 
personam ;  nee  penes  idlani  est  ec- 
clcsiam,  qiiacimque  ilia,  sive  loci  seu 
personce  prce.rogativa  sihl  hlandia- 
iur :  scd  penes  Spiritum  Dei,  cujus 
instincfu  ilia  ipsa  Scriptura  confecfa 
est.  Igifiir,  cum  de  Scripturw  sensu 
et  interpretatione,  aut  loci  alieujus, 
aut  sentcntice  qucc  in  ea  contineatur 
controversia  oritur,  aut  cum  de  col- 
lapsm  disciplincB  emendatione  agitur 
in  ecclesia,  spectare  dehemus  non 
tarn  quid  Jiomines  qui  nos  anteces- 
serunt  dixerint  aut  fecerint,  quam 
quid  perpetuo  sibi  consentiens  Spi- 
ritus  Sanefus  in  Scripturis  loqua- 
tur ;  prwterea,  quid  Christus  /^)se 
fecerit  aut  fieri  jusserit :  illud  enim 
onines  uno  fatcntur  ore,  Spiritum 
Dei  {qui  et  unitatis  item  est  spiri- 
tus)  nunquam  secum pugnare.  Ita- 
que,  si  qua  eujusvis  doctoris,  aut 
ecclesice,  aut  conciUi  intcrpretatio, 
decretum  aut  opinio,  cum  expressa 


'  John  XX.  31 ;  2  Tim.  iii.  16, 17. 
=  2  Pet.  i.  20,  21. 


3  John  V.  3t). 
*  Eph.  iv.  3,  4. 


404 


SY.MBOLA  EVANGELICA. 


ony  utlier  place  of  the  Scripture,  it 
is  a  thing  maist  certaine,  that  there 
is  not  the  true  understanding  and 
meaning  of  the  haly  Ghaist,  al- 
though that  Councels,  Real nies,  and 
Nations  have  approved  and  received 
the  same.  For  we  dare  non  receive 
or  admit  on}-  interpretation  quhilk 
rcpugnes  to  ony  principall  point  of 
our  faith,  or  to  ony  ntlier  plaine 
text  of  Scripture,  or  zit  nnto  the 
rule  of  charitie. 

Art.  XIX. 

OF    THE    AUTHORITIE    OF    THE    SCRIP- 
TURES. 

As  we  beleeve  and  confesse  the 
Scriptures  of  God  sufficient  to  in- 
struct and  make  the  man  of  God 
perfite,  so  do  we  affirme  and  avow 
the  authoritie  of  the  same  to  be  of 
God,  and  netlier  to  depend  on  men 
nor  angelis.'  We  affirme,  therefore, 
that  sik  as  allege  the  Scripture  to 
liave  na  ntlicr  authoritie  bot  that 
quhilk  it  lies  received  from  the  Kirk, 
to  be  blasphemous  against  God,  and 
injurious  to  the  trew  Kirk,  quhilk 
alwaies  lieares  and  obeyis  the  voice 
of  her  awin  Spouse  and  Pastor;'^ 
bot  takis  not  upon  her  to  be  mais- 
tres  over  tlie  samin. 


Bei  Vcrho  quod  in  alia  Scripturai 
parte  continctur,  piignaverit,  luce 
clariiis  est,  earn  ncc  esse  veram  cx- 
plicationem,  ncc  mcntcm  Spiritus 
Sandi,  quantumvis  cam  concilia, 
regna,  ct  nationes  probaverint  ac 
receperint.  Nos  enim  nullam  In- 
tcrprctationem  recipcrc  aid  admit- 
tcrc  andcmus,  qiicc  pugnct  aut  cum 
aliquo  ex  prcecipuis  fidci  nostrce 
capitibus,  aut  cum  pcrspicua  Scrip- 
tura,  aut  cum  carifcdis  rcgula. 

Art.  XIX. 

DE    SCRIPTURE   AUTORITATE. 

Qucmadmodum  crcdimus  et  con- 
fitemur,  ex  Scripturis  dimnis  Dei 
cognitionem  ahunde  Jiominihts  tra- 
di ;  ita  affirmamus  atque  assevera- 
mus,  a  nullo  hominum  aut  angelo- 
rum,  scd  a  Boo  solo  Scripturce 
autoritatem  pcndcrc.  Igitur  qui 
tantam  esse  Scripturcc  autoritatem 
volunt,  quantam  illi  ccclesice  con- 
ccdunt  suj/ragia,  cos  constanter  as- 
serimus  adversus  Deum  hlaspliemos 
esse,  adversus  vcram  ecclesiam  con- 
tumeliosos ;  qme  sui  sjmnsi,  suiquc 
pastoris  vocem  audit,  eique  ohtem- 
perat,  neqtie  tantum  sihi  assumit 
lit  domina  ejus  videri  velit. 


'  2Tim.iu.  1G,17. 


»  John  X.  27. 


THE  SCOTCH  CONFESSION  OF  FAITH.     A.D.  15C0. 


465 


Art.  XX. 

OF  GENEKALL  COUNCELLTS,  OF  THEIK 
POWEK,  AUTHORITIE,  AND  CAUSE  OF 
THEIR  CONTENTION. 

As  we  do  not  raslilie  damne  that 
quliilk  godly  men,  assembled  to- 
gitlier  in  generall  Couneel  lawfully 
gathered,  have  proponed  unto  us ; 
so  without  just  examination  dare 
we  not  receive  quhatsoever  is  ob- 
truded unto  men  under  the  name 
of  generall  Councellis :  For  plaine 
it  is,  as  they  wer  men,  so  have  some 
of  them  manifestlie  erred,  and  that 
in  matters  of  great  weight  and  im- 
portance.^ So  farre  then  as  the 
councell  previs  the  determination 
and  commandement  that  it  gives 
bee  the  plaine  Worde  of  God,  so 
soone  do  we  reverence  and  imbrace 
the  same.  Bot  gif  men,  under  the 
name  of  a  couneel,  pretend  to  forge 
unto  us  new  artickles  of  our  faith, 
or  to  make  constitutionis  repugning 
to  the  Word  of  God ;  then  utterlie 
we  must  refuse  the  same  as  the 
doctrine  of  Devils,  quhilk  drawis 
our  saules  from  the  voyee  of  our 
onlie  God  to  follow  the  doctrines 
and  constitutiones  of  men.^  The 
cause  then  quhy  that  generall  Coun- 
cellis convened,  was  nether  to  make 
ony  perpetual  Law,  quhilk  God  be- 
fore had  not  maid,  nether  zit  to 


Art.  XX. 

DE  CONCILnS  GENERALIBUS,  DEQUE 
EORUM  POTESTATE,  AUTORITATE  ET 
CAUSIS  CUR  CO'GANTUR. 

Quemadmodum  quce  ah  homini- 
bus  piiSj  legitime  ad  gcncralc  con- 
cilium convocatis  nobis  projposita 
sunt,  ea  non  temere  aut  'prcecipi- 
tanter  damnamus ;  ita  ncc  sine 
justa  examinatione  recipcre  aude- 
mus,  quicquid  genercdis  concilii  no- 
mine nobis  obtruditur :  quippe  cum 
Jiomines  cos  fuisse  constct,  qui  in 
manifestos  inciderint  errores,  idque 
in  rebus  non  minimi  momcnti.  Ita- 
quc  sicubi  concilium  perspicuo  verbi 
divini  testimonio  sua  decrcta  con- 
firmat,  statim  ea  reveremur  atque 
amplectimur :  sed  si  Jiomines  nova 
fdci  dogmata,  constitutionesve  cum 
Verbo  Dei  pugnantes  cdant,  Usque 
interim  nomen  concilii  pra^tendant, 
ea  nos  p)enitus  rejicimiis  atque  recu- 
samus  tanquam  doctrinam  diaboli- 
cam,  quce  a  Dei  Verbo  ad  constitu- 
tiones et  doctrinas  liomimmi  animus 
nostras  avocent.  Causa  igitur  cur 
generalia  concilia  cogerentur  non  ea 
fuit,  ut  leges  qiias  Deus  non  jussis- 
set  vehit  perpetiio  duraturas  roga- 
rent ;  neque  ut  nova  de  fide  dog- 
mata comminisccrentur,  neque  ut 
Verbum  Dei  cmtoritate  sua  confir- 
marent ;  multo  etiam  minus  ut  pro 


'  Gal.  ii.  11,12,13,14. 


=  1  Tim.  iv.  1 ,  2,  3. 


^QG 


SYMBOLA  EVANGELIC  A. 


forge  new  Artickles  of  our  beleife, 
nor  to  give  the  Word  of  God  au- 
tlioritie;  nieikle  les  to  make  that 
to  be  liis  Word,  or  zit  the  trew  in- 
terpretation of  the  same,  quhilk 
wes  not  before  be  his  haly  will  ex- 
j)ressed  in  his  Word :'  Bot  the  cause 
of  Conncellis  (we  meane  of  sik  as 
nierite  the  name  of  Conncellis)  wes 
partlie  for  confutation  of  heresies,^ 
and  for  giving  publick  confession 
of  their  faith  to  the  posteritie  fol- 
lowing, quhilk  baith  thej^  did  by  the 
authoritie  of  Goddis  written  Word, 
and  not  Iw  ony  opinion  or  prerog- 
ative that  they  culd  not  erre,  be 
reasson  of  their  generall  assemblie  : 
And  this  we  judge  to  have  bene  the 
chief e  cause  of  general  Conncellis. 
The  nther  wes  for  gudc  policie,  and 
ordour  to  be  constitute  and  observed 
in  the  Kirk,  quhilk,  as  in  the  house 
of  God,^  it  becummis  al  iJdngs  to 
he  done  decently  and  in  ordour.^ 
Not  that  we  think  that  any  policie 
and  an  ordour  in  ceremonies  can  be 
appoynted  for  al  ages,  times,  and 
places :  For  as  ceremonies,  sik  as 
men  have  devised,  ar  bot  tempor- 
all;  so.  may  and  audit  they  to  be 
changed,  when  they  rather  foster 
superstition  then  that  they  edifie 
the  Kirk  using  the  same. 


Vcrho  Dei,  ant  verhi  divini  intcr- 
pretatione  nobis  obtruderent,  quad 
neque  Deus  antea  voluisset,  nee  per 
seripturas  suas  nobis  indicassd  : 
sed  cogebantur  concilia  {de  Us  lo- 
quimur  quce  hoc  nomine  ccnseri 
merentur)  partim  id  Jimreses  con- 
fntarcnf,  partim,  ut  2^ifblicam  fidci 
su(c  confcssionem  ad  posteros  trans- 
mittcrent :  atque  Jioruni  idninque 
faciebant  ex  verbi  divini  scrix^ti 
autoritnfe,  non  antcm  quod  pnta- 
rent,  hujus  conventionis  causa  liac 
sc  prcrrogativa  donatnm  iri,  id  er- 
rare  non  posscnt.  Atque  lianc 
prcecipuam  illis  fiiisse  cansam,  cxi- 
stimamus  publicorum  conventuum. 
Erat  et  altera  ilJa  ad  disciplinam^ 
ordinandam,  id  in  ecclesia,  qua; 
Dei  familia  est,  omnia  honeste  at- 
que ordine  gererentur:  nee  Jioc 
tamcn  in  eum  scnsum  accipi  vo- 
lumus,  id  credamur  exist  imare 
nnam  aliquam  legem,  et  cerenio- 
niarum  rifum  pro'scrihi  posse,  qtii 
omnibus  et  locis  et  sceculis  convc- 
nin  possit ;  nam  ut  ceremoniie 
omnes  ab  hominihus  exeogitatai 
temporaria'.  sunt,  ita  cum  tempo- 
rum  momentis  midari  xwssuod,  et 
mntari  etiam  dehent,  quoties  earum 
nsus  superstitionem  potius  alat, 
qnam  ecclesiam  eedificet. 


>  Col.  ii.  10,18,19,20,21,22. 
=  Acts  XV. 


3  1  Tim.  iii.  1.";   Ilcb. 
«  1  Cor.  xiv.  40. 


THE  SCOTCH  CONFESSION  OF  FAITH.     A.D.  1500. 


467 


Akt.  XXI. 

OP   THE    SACRAMENTIS. 

As  the  Fatheris  under  the  Law, 
besides  the  veritie  of  the  Sacrifices, 
had  twa  chiefe  Sacramente's,  to  wit. 
Circumcision  and  the  Passeover,  the 
despisers  and  contemners  whereof 
were  not  reputed  for  Gods  people  ;^ 
sa  do  we  ackiiawledge  and  confesse 
that  we  now  in  the  time  of  the  Evan- 
gell  have  twa  cliiefe  Sacrameutes, 
onelie  instituted  be  the  Lord  Jesus, 
and  commanded  to  be  used  of  all 
they  that  will  be  reputed  members 
of  his  body,  to  wit,  Baptisme  and 
the  Supper  or  Table  of  the  Lord 
Jesus,  called  the  Communion  of  his 
Body  and  his  Blude.^  And  thir 
Sacramentes,  as  weil  of  Auld  as  of 
ISTew  Testament,  now  instituted  of 
God,  not  onelie  to  make  ane  visible 
difference  betwixt  his  people  and 
they  that  wes  without  his  league : 
Bot  also  to  exerce  the  faith  of  his 
Children,  and,  be  participation  of 
the  same  Sacramentes,  to  seill  in 
their  hearts  the  assurance  of  his 
promise,  and  of  that  most  blessed 
conjunction,  union  and  societie, 
quhilk  the  elect  have  with  their 
head  Christ  Jesus.  And  this  we 
utterlie  damne  the  vanitie  of  thay 


Art.  XXI. 


DE    SACRAMENTIS. 


Quemadmodum patres,  qui  sub  lege 
vivebantj  prccfer  earn  veritatem  quce 
sacrificiis  rcprccsentahatur^  etiam 
duo  prcccipiia  hahchant  sacramenta, 
ncmpc  circumcisionem  et  pascha; 
quce  quicunque  sprevissety  in  popido 
Dei  non  ccnschatur :  ita  nunc  quo- 
que,  evangelii  tempore^  nos  duo  qui- 
dcm  sacramenta,  eaque  sola  agno- 
scimus,  atquc  a  Christo  instituta 
fatemicr ;  ttsumque  horum  omnibus 
impcratumj  qui  inter  corporis  ejus 
membra  censcri  volunt :  ca  sunt 
baptismuSj  et  coena  scu  mensa  Bo- 
mini  Jesu,  quce  et  conimunio  cor- 
poris et  sanguinis  ejus  nuncupa- 
tur.  Hcec  anfem  sacramenta,  tarn 
Veteris  quam  Novi  Testamenti,  in- 
stituta crcdinms  a  Deo,  non  modo 
ut  visibile  discrimen  essent,  quo 
poxmlus  Dei  ab  iis  discernerefur 
qui  fcedcrc  nobiscum  inito  non  con- 
tincbantur :  sed  etiam  id  fliorum 
suorum  fidem  erga  se  Deus  exer- 
ceret ;  et  per  Jiorum  sacramentorum 
participationem  obsignaret  in  men- 
tibus  nostris  promissionum  suarum 
Jiduciam,  ejus  item  felicissimce  coti- 
junctionis,  unionis  et  socictcdis,  quce 
est  omnibus  electis  cum  cajnte  sua 


»  Gen.  xvii.  10, 11 ;  Exod.  xxi. ;  Gen.  xvii.  14;  Numb,  ix,  13. 

«  Matt,  xxviii.  n);  Mark  xvi.  15, 16  ;  Matt.  xxvi.  2G,  27,  28  ;  Mark  xiv.  22,  23,  24 ;  Luke 
xxii.  19,  20  ;  1  Cor.  xi.  23,  24,  25,  26. 


468 


SYMBOL  A  EVANGELICA. 


that  affiniie  Siicmiuentes  to  be 
iiathing  ellis  bot  naked  and  baire 
signes.  Xo,  wee  assuredlie  beleeve 
that  be  Baptisme  we  ar  ingrafted 
in  Christ  Jesus,  to  be  made  par- 
takers of  his  j  ustice,  be  quliilk  our 
sinnes  ar  covered  and  remitted. 
And  alswa,  that  in  the  Supper 
richtlic  used,  Christ  Jesus  is  so 
joined  with  us,  that  hee  becummis 
very  nurishment  and  fude  of  our 
sanies.^  Not  that  we  imagine  anie 
transubstantiation  of  bread  into 
Christes  bod}',  and  of  wine  into  his 
iiaturall  blude,  as  the  Papistes  have 
perniciouslie  taucht  and  damnablie 
beleeved  ;  bot  this  unioun  and  con- 
junction, quhilk  we  have  with  the 
body  and  bhide  of  Christ^Jesus 
in  the  richt  use  of  the  Sacraments, 
wrocht  be  operatioun  of  the  haly 
Ghaist,  wlio  bj^  trew  faith  carryis 
us  above  al  things  that  are  visible, 
carnal,  and  earthly,  and  makes  us 
to  feede  upon  the  body  and  blude 
of  Christ  Jesus,  quhilk  wes  anes 
broken  and  shed  for  us,  quhilk  now 
is  in  heaven,  and  appearis  in  the 
presence  of  his  Father  for  us  :^  And 
zit  notwithstanding  the  far  distance 
of  place  quhilk  is  betwixt  his  body 
now  glorified  in  lieaven  and  us  now 
nu>rtal  in  this  cird,  zit  we  man  as- 
suredly beleve  that  the  bread  quhilk 


Jesu  Cliristo.  Itaque  manifestis- 
suucr.  ranitatis  cos  danmamiis,  qui 
affirmant  sacramenta  nihil  aJiud 
esse  pro'tcrquam  niida  signa :  sed 
pcrsuasissimum  hahenms,  per  hap- 
tismum  nos  in  Christum  inseri, 
Christi  jiistitice  participes  fieri,  per 
quam  peccafa  nostra  teuantur,  prop- 
ter quam  veniam  et  (jratiam  inipe- 
tremus.  Item  quod  in  cama  recto 
et  legit imo  usn  Christus  ita  noln- 
scuni  sese  jungat,  nt  fiat  animarnm 
nostrarum  vcrus  rictus,  verum  cdi- 
mentum,  Neque  confestim  idlam 
naturce  xmnis  in  corpus  Chi-isti,  aut 
vini  in  ejus  sanguinem  transsuh- 
stantiationem  imaginamur,  quem- 
admodum  Papistse  perniciosissime 
docuerunt  et  crediderunt :  sed  lianc 
unionem  et  conpmctionem,  quce  no- 
bis est  ex  vero  sacramenforum  nsu 
cum  Christi  eorpore,  Spiritus  Sanc- 
tus  in  nobis  operatur  ;  qui  nos  verce 
fidei  cdis  eveliit  nltra  omnia  cor- 
porea  et  terrena,  aut  qu(r  oculis 
cerni  possint ;  nohisque  proponit 
epidandum  rerum  corjms  Christi, 
quod  scmcl  pro  nobis  fraetum  est, 
et  verum.  sanguinem  qui  ^iro  nobis 
fusus  est;  illud  inquam  corpus, 
quod  pro  nobis  in  coelis  ante  Patrcm 
nunc  apparet.  Id  autcm  corpus 
ipsum,  jam  gloriosum  et  immortalc, 
quod  nunc  in  cadis  est,  quanquam 


■  1  Cor.  X.  10;  Rom.  vi.  3,  4,  r,;  Gal.  iii.  27. 

'  Mark  xvi.  I'J;  Luke  xxiv.  51  ;  Acts  i.  1 1 ;  iii.  21. 


THE  SCOTCH  CONFESSION  OF  FAITH.     A.D.  15G0. 


469 


wee  break,  is  tlie  communion  of 
Christes  bodie,  and  the  cupe  qnhilk 
we  blesse,  is  the  communion  of  his 
bhide.^  So  that  we  confesse,  and 
undoubtedhe  beleeve,  that  the  faith- 
full,  in  the  richt  use  of  the  Lords 
Table,  do  so  eat  the  bodie  and 
drinke  the  blude  of  the  Lord  Jesus, 
that  he  remaines  in  them,  and  they 
in  him :  Zea,  they  are  so  maid  flesh 
of  his  flesh,  and  bone  of  his  bones  ;^ 
that  as  the  eternall  God-head  lies 
given  to  the  flesh  of  Christ  Jesus 
(quhilk  of  the  awin  conditioun  and 
nature  wes  mortal  and  corruptible^) 
life  and  immortalitie;  sodois  Christ 
Jesus  his  flesh  and  blude  eattin  and 
drnnkin  be  us,  give  unto  us  the  same 
prerogati^•es.  Quhilk,  albeit  we 
confesse  are  nether  given  unto  us 
at  that  time  onelie,  nether  zit  be  the 
proper  power  and  vertue  of  the  Sac- 
rament onelie;  zit  we  afiirme  that 
the  faithfull,  in  the  richt  use  of  the 
Lords  Table,  lies  conjunctioun  with 
Christ  Jesus,^  as  the  naturall  man 
can  not  apprehend :  Zea,  and  far- 
ther we  afBrme,  that  albeit  the  faith- 
full,  oppressed  be  negligence  and 
manlie  inflrmitie,  dois  not  profite 
sameikle  as  they  wald,  in  the  verie 
instant  action  of  the  Supper;  zit 
sail  it  after  bring  frute  forth,  as 
livelie  seid  sawin  in  gude  ground. 


tanto  disfct  a  nobis  intervallo,  qui 
nunc  mortalcs  in  terra  degimus ; 
Jioc  tamai  constanter  tenonus,  pa- 
neni  quern  frangimus  communionem 
esse  corporis  Jesu  Christi,  ct  caJiccm 
cui  hencdicimus,  sanguinis  ejus  item 
esse  communionem.  Itaque  confite- 
mnr,  et  procul  duhio  credimus,  quod 
fideJes,  in  recto  cocncc  domi niece  usuy 
ita  corpus  Domini  Jesu  edant,  et 
sanguinem  hihant,  ut  ipsi  in  Christo 
maneant,  et  Christus  in  cis :  quin 
et  caro  de  came  ejus,  et  os  ex  ossi- 
hus  ejus  ita  fiunt,  ut  quemadmodum 
carni  Christi,  quce  suapte  natura 
mortalis  erat  et  corruptibilis,  divi- 
nitas  vitam  et  immortalitatem  lar- 
gita  est ;  ita  ut  carncm  Jesu  Christi 
cdimus,  et  hihimus  ejus  sanguinem^ 
cisdem  et  nos  prmrogativis  dona- 
mur ;  quas  ut  non  eo  solum  tem- 
l^ore  nobis  donari  fatemur,  ncque 
vi  solum  et  potestate  sacramento- 
rum,  sic  in  recto  coence  dominicm 
usu,  talem  fidelibus  cum  Christo 
conjunctionem  esse  affirmamus,  qua- 
lem  Immana  mens  capcre  nequeat. 
Quin  illud  quoque  affirmamus,  quan- 
quam  Jideles,  aid  negligent ia,  aut 
infirmitate  conditionis  Jiumancc  im- 
pediti,  in  ipso  actionis  ejus  mo- 
mento  cum  quern  vellent  fructum  e 
coena  domini  non  pcrcipiant  ,•  ve- 
rumtamen,    velut    vitale    semen    in 


'  1  Cor.  X.  IC.  2  Matt,  xxvii.50;  Mark  xv.  37;  Luke  xxiii.  4G;  John  xix.  30. 

*  Eph.  V.  30.  *  John  vi.  51 ,  etc. 


y 


470 


SVMBOLA  EVANGELICA. 


For  the  haly  Spirite,  qiiliilk  can 
never  be  divided  fra  the  richt  in- 
stitution of  the  Lord  Jesus]  wil  not 
f rustrat  the  faithf nil  of  i\\^  fruit  of 
that  mysticall  action :  Bot  all  thir, 
we  say,  cumrais  of  trew  faith,  quliilk 
apprehendis  Christ  Jesus,  who  only 
makis  this  Sacrament  effectuall 
unto  us.  And  therefore,  whosoever 
sclanders  us,  as  that  we  afiirnie  or 
beleeve  Sacraments  to  be  naked  and 
bair  Signes,  do  injurie  unto  us,  and 
speaks  against  the  manifest  trueth. 
Bot  this  liberallie  and  franklie  we 
confesse,  that  we  make  ane  dis- 
tinctioun  betwixt  Christ  Jesus  in 
liis  eternal!  substance,  and  betwixt 
the  Elements  of  the  Sacramentall 
Signes.  So  that  wee  will  nether 
worship  the  Signes,  in  place  of  tliat 
quhilk  is  signified  be  them,  netlier 
zit  doe  we  dispise,  and  interpret 
them  as  unprofitable  and  vaine.  bot 
do  use  them  with  all  reverence,  ex- 
amining our  selves  diligentlie  be- 
fore that  so  we  do ;  because  we  are 
assured  be  the  mouth  of  the  Apos- 
tle, That  sik  as  eat  of  that  bread, 
and  drink  of  that  couj)  unworthe- 
lie,  are  guiltie  of  the  bodie  and 
blade  q/ Christ  Jesus.* 


uhcrcm  terram  jadum  aliqiiando  in 
fntgcm  crumpet.  Spiritus  cnim 
SancinSj  qui  a  vera  Christi  insti- 
tutione  nunquam  potest  cxcludi,  non 
conimittct,  id  hujus  mysticw  actionis 
frudu  fidcles  frustrentur.  Hcec  au- 
tcm  omnia  manare  dicimus  e  verce 
jidei  fontihiSj  per  quam  Jesum 
Christum  apprchendimus,  qui  unus 
sacramentorum  suorum  effedum  in 
nobis  prodiidt.  Itaque,  qidcunque 
nos  cahimniantur,  tanquam  sacra- 
menta  dicamus  aut  crcdamiis  nuda 
modo  signa  esse,  non  modo  advcr- 
sus  noSj  sed  adversus  veritatem 
sunt  contumcliosi.  Illiid  cndem  in- 
genue confitemur,  nos  magnum  di- 
scrimen  facere  inter  elementa  signo- 
rum  sacramentalium,  et  cdcrnam 
Jesu  Christi  substantiam.  Neqiie 
enim  eum  signis  exhibemiis  Jiono- 
rem,  qui  rei  quce  per  ea  significa- 
tur  est  exhibendus :  neque  rursus 
ea  contemnimus,  aut  vana  d  inuti- 
lia  esse  arbdramur ;  sed  post  ddi- 
gentem  nostri  examinationem,  illis 
reverenter  idimiir  ;  persuasimi  enim 
habemus  ex  verbis  apostoli,  Quicun- 
que  ex  illo  pane  edit,  aut  ex  illo 
calice  bibit  indigne,  eum  esse  reum 
corporis  ct  sanguinis  Jesu  Christi. 


1  1  Cor.  xi.  28,  29. 


THE  SCOTCH  CONFESSION  OF  FAITH,     A.D.  15C0. 


471 


Akt.  XXII. 

OF   THE    EIGHT   ADMINISTKATIOUN    OF 
THE    SACEAMENTIS. 

That  Sacramentis  be  richtlie  min- 
istrat,  we  judge  twa  things  requisite : 


Art.  XXII. 


DE    EECTA 


ADMINISTEATIONE    8ACEA- 
MENTOEUM. 


Ad  rcctam  sacramentorum  admi- 
nistrationcm  duo  arhitranmr  esse 
The  ane,  that  they  be  ministrat  be  j  neccssaria  ;  altcrim,  iit  ea  mini- 
laiichful  Ministers,  whom  we  affirmesfra^io  per  IcgiUmos  fiat  ministros  : 


to  be  only  they  that  ar  appoynted 
to  the  preaching  of  the  word,  into 
quhais  mouthes  God  hes  put  sum 
Sermon  of  exhortation,  they  being 
men  lauchfulHe  chosen  thereto  be 
sum  Kirk.  The  uther,  that  they  be 
ministrat  in  sik  elements,  and  in  sik 
sort,  as  God  hes  appoynted;  else, 
we  affirme,  that  they  cease  to  be  the 
richt  Sacraments  of  Christ  Jesus. 
And  therfore  it  is  that  we  flee  the 
doctrine  of  the  Papistical  Kirk,  in 
participatioun  of  their  sacraments ; 
first,  because  their  Ministers  are  na 
Ministers  of  Christ  Jesus;  zea 
(quhilk  is  mair  horrible)  they  suffer 
M^emen,  whome  the  haly  Ghaist  will 
not  suffer  to  teache  in  the  Congre- 
gatioun,  to  baptize :  And  secundly, 
because  they  have  so  adulterate 
both  the  one  Sacrament  and  the 
uther  with  their  awin  inventions, 
that  no  part  of  Christs  action 
abydes  in  the  originall  puritie  :  For 
Gyle,  Salt,  Spittill,  and  sik  lyke 
in  Baptisme,  ar  bot  mennis  in- 
ventiounis.  Adoration,Venoration, 
bearing  throw  streitis  and  townes, 
and  keiping  of  bread  in  boxis  or 
Vol.  III.— H  h 


legitmios  autem  eos  esse  asserimus, 
qivibus  verhi  prccdicatio  commissa 
est,  in  quorum  ora  Deus  cxhorta- 
tionis  indidit  sertnonem,  modo  le- 
gitime db  aliqiia  electi  sint  ecclesia : 
alter um  autem,  ut  sub  ea  elemento- 
nmi  forma,  et  in  eum  morem  ad- 
ministrentur  quern  Deus  instituit ; 
alioqui  enim  vera  Christi  sacra- 
menta  esse  dcsinunt.  Eaque  causa 
est,  cur  in  sacramentorum  partici- 
patione,  a  papisticee  ecclesice  com- 
munione  ahhorremus,  primum,  quod 
corum  ministri  Christi  ministri  non 
sunt;  et  {quod  longe  dctcstahilius 
est)  fa^minis,  quas  Spiritus  Sanctus 
ne  docere  quidem  in  ecclesia  piati- 
tur,  illi  permittunt,  ut  ctiam  haptis- 
mum  administrent.  Dcindc,  quod 
utrunque  sacramentum  ita  suis  com- 
mentis  adulterarint,  ut  ejus  cere- 
monice,  quce  a  Christo  peracta  est, 
nidla  pars  antiquam  et  genuinam 
suam  retineat  puritatem :  nam  ole- 
um, sal,  sputum,  cceteraque  id  genus 
in  baptismo,  mera  sunt  hominum 
commenta:  panis  veneratio,  adora- 
tio,  per  urbcs  et  vicos  gestatio,  in 
pixide  conscrvatio,  non  est  sqeroh 

i  »  ^'^P  i''i  1932* 


472 


SYMBOLA  EVANGELICA. 


buistis,  ar  proplianatioun  of  Christs 
Sacramentis,  and  na  use  of  tlie  same : 
For  Christ  Jesus  saide,  TaJce,  eat, 
&c.,  do  ze  this  in  rememhrance  of 
me}  Bo  quliilk  words  and  cliarge 
he  sanctifjed  bread  and  wine,  to 
the  Sacrament  of  his  halie  bodie 
and  bkide,  to  the  end  that  the  ane 
suld  be  eaten,  and  that  all  suld 
driuke  of  the  nther,  and  not  that 
thay  suld  be  keiped  to  be  worship- 
ped and  honoured  as  God,  as  the  Pa- 
jyistes  have  done  heirtofore.  Who 
also  committed  Sacrilege,  steilling 
from  the  people  the  ane  parte  of 
the  Sacrament,  to  wit,  the  blessed 
coupe.  Moreover,  that  the  Sacra- 
mentis be  richtly  used,  it  is  required, 
that  the  end  and  cause  why  the 
Sacramentis  were  institute,  be  un- 
dcrstandcd  and  observed,  asweil  of 
the  minister  as  of  the  receiveris : 
For  gif  the  opinion  be  changed  in 
the  receiver,  the  richt  use  ceassis ; 
quhilk  is  maist  evident  be  the  re- 
jection of  the  sacrifices:  As  also 
gif  the  teacher  planely  teache  fals 
doctrine,  quhilk  were  odious  and 
abhominable  before  God  (albeit 
they  were  his  awin  ordinance)  be- 
cause that  wicked  men  use  tliem  to 
an  utlier  end  than  God  hes  ordaned. 
The  same  affirme  we  of  the  Sacra- 
ments in  the  Pajyistical  kirk ;  in 


mentorwn  Christi  usiis,  scd  pro- 
phanatio :  Christus  enim  dixit,  Ac- 
cipite,  comedite,  etc.,  hoc  facite  in 
mei  memoriam.  His  verbis,  aique 
Jioc  mandato,  panem  ct  vinum  in 
corporis  ct  sanguinis  sin  sacra- 
menta  sanctificavit,  ut  alterum  cde- 
rctiir,  cdtcrum  hiberetur  ah  omni- 
bus, nan  (mtem  id  scrvarentur  ad 
venerationem,  idque  instar  Dei  ado- 
rarentiir,  quod  hactenus  a  papistis 
est  factum.  lidcm  quocpie  sacrilcgio 
se  (dJigarunt,  cum  cdtcrani  sacra- 
menti  partem,  hoc  est,  sacrum  cali- 
cem,  p>opido  substraxeriint.  Prcctc- 
rea,  ad  rectum  sacramentorum  usum 
illud  quoquc  est  neccssarium,  id  in- 
teUigcdur  quem  ad  finem  tarn  mini- 
ster, cjuam  qui  sacramcnta  accipit, 
ea  refcrant :  nam  qui  sacramentum 
accijjit,  si  secus  atqui  oportet  define 
ejus  senserit,  ibi  sacramenti  quoquc 
usiis  ct  fructus  cesscd ;  quod  et  in 
sacrificiorum  rejcctione  est  evidens : 
item  si  doctor  falsam  doctrinam 
pcdam  obtrudat,  quamquam  sacra- 
mcnta sint  a  Deo  instituta,  tamen 
quia  impii  cdio  quam  quo  Deus  vo- 
luit  ca  refcrant,  ei  sunt  ingrata  et 
detcstabdia.  Id  autem  nsuvenire 
asserimus  in  sacramentis  cccJesice 
papisticse;  tota  enim  ceremonia  a 
Christo  instituta,  tam  in  forma  e.r- 
tcriorc,  quam    in  fine    et  fructus 


1  Matt.  xxvi.  20  ;  Mark  xiv.  22  ;  Luke  xxii.  19  ;   1  Cor.  xi.  24. 


THE  SCOTCH  CONFESSION  OF  FAITH.    A.D.  15G0. 


473 


quhilk,  ^ve  affirme,  the  haill  action 
of  the  Lord  Jesus  to  be  adulterated, 
asweill  in  the  external  forme,  as  in 
the  end  and  opinion.  Quhat  Christ 
Jesus  did,  and  commanded  to  be 
done,  is  evident  be  the  Evangelistes 
and  be  Saint  Paull:  qnhat  the 
Preist  dois  at  his  altar  we  neid  not 
to  rehearse.  The  end  and  cause  of 
Christs  institution,  and  why  the 
selfesame  suld  be  used,  is  expressed 
in  thir  words,  Doe  ze  this  m  re- 
membrance of  me,  als  oft  as  ze  sail 
eit  of  this  bread,  anddrinke  of  this 
coujye,  ze  sail  shaio  furth,  that  is, 
extoll,  preach,  magnifie  and  praise 
the  Lords  death,  till  he  cum}  Bot 
to  quhat  end,  and  in  what  opinioun 
the  Preistes  say  their  Messe,  let  the 
wordes  of  the  same,  their  awin 
Doctouris  and  wry  tings  witnes :  To 
wit,  that  they,  as  Mediatoris  betwix 
Christ  and  his  Kirk,  do  offer  unto 
God  the  Father,  a  Sacrifice  propi- 
tiatorie  for  the  sinnes  of  the  quick 
and  the  dead.  Quhilk  doctrine,  as 
blasphemous  to  Christ  Jesus,  and 
making  derogation  to  the  sufiicien- 
cie  of  his  only  Sacrifice,  once  of- 
fered for  purgatioun  of  all  they 
that  sail  be  sanctifyed,^  we  utterly 
abhorre,  detest  and  renounce. 


opinione,  penitus  est  adidtcrata ; 
quid  Jesus  Christus  cgcrit,  quid 
fieri  prKCcpcrit,  id  pcrsincuum  est 
ex  evangelist  is  ct  Paulo;  quid  sa- 
cerdos  agat  ad  aram,  niliil  opus 
est  commcmorare.  Finis  ct  causa 
cur  Christus  ca  institucrit,  ct  cur 
nos  item  cisdem  ct  eodcm  modo  uti 
dcbeamus,  his  verbis  disertc  cxpri- 
mitur,  Hoc  facite  in  mei  memo- 
riam,  quoties  de  hoc  pane  ederitis, 
et  de  hoe  calice  bibetis,  annunci- 
abitis,  hoc  est,  efferctis,  tndgahitis, 
prcedicabitis,  et  prosequemini  lau- 
dibus  mortem  Domini  donee  ve- 
niat.  Sed  quid  saccrdotcs  mis- 
sando  spectent,  quam  opinionem  de 
missa  velint  haberi,  ipsa  missm 
verba,  ipsi  doctores  eonim  jiidica- 
bunt,  quippe  qui,  tanquam  con- 
ciliatores  ecclcsice  cum  Christo, 
sacrificium  Deo  Pafri  offcrant  pro- 
pitiatorium  pro  pcccatis  vivonim 
et  mortuorum:  Heme  nos  eorum 
doctrinam  vclut  contumcliosam  ad- 
versus  Jesum  Christum  rcjicimus 
et  detestamur ;  quippe  qucc  unico 
sacrificio,  semel  ab  co  pro  omni- 
bus qui  sanctificahuntur  oUato,  de- 
traliat,  et  vclut  parum  efficax  in 
cum  usum  coargucd. 


1  1  Cor.  xi.  25,  26. 


=  Heb.ix.27,28;  x.  14. 


474 


SYMBOLA  EVANGELICA. 


Akt.  XXIII. 

TO     WHOME     SACR.OIENTIS    APPEK- 
TEINE. 

We  confesse  &  acknawledge  that 
Baptisme  apperteinis  aswcil  to  the 
infants  of  the  faithf nil,  *  as  unto 
tlieni  that  be  of  age  and  discretion  : 
And  so  we  damne  the  error  of  the 
Anabcq^tists,  who  denies  baptisme 
to  apperteine  to  Children,  before 
that  the}'  have  faith  and  under- 
standing.' Bot  the  Supper  of  the 
Lord,  we  confesse  to  appertaine  to 
sik  onely  as  be  of  the  houshald  of 
Faith,  and  can  trie  and  examine 
themselves,  asweil  in  their  faith,  as 
in  their  dewtie  toNvards  their  Nicht- 
bouris  ;  sik  as  eite  and  drink  at  that 
haly  Table  without  faith,  or  being 
at  dissension  and  division  with  their 
Ijrcthrcn,  do  eat  unworthelie '}  And 
therefore  it  is,  that  in  our  Kirk  our 
^Ministers  tak  publick  <Sz  particular 
examination,  of  the  knawledge  and 
conversation  of  sik  as  are  to  be  ad- 
mitted to  the  Table  of  the  Lord 
Jesus. 

Art.  XXIV. 

OF    THE   CIVILE   MAGISTRATE. 

We  confesse  and  acknawledge 
Empy  res,  Kingdomes,  Dominiounis, 
and  Citties  to  be  distincted  and  or- 
dained be   God ;  the   powers   and 


Art.  XXIIL 
quibrs  communicari  sacramenta 

DEBEANT. 

Baptlsmnm  cxistmiamus  non  mi- 
nus comnmnicandum  iufantihus fidc- 
lium,  quani  iis  quihits  est  rationis 
et  jiidicii  nsus :  itaqiw  damnamus 
errorem  Anabaptistarum,  qui  ante 
fidem  et  rationis  usum  ncgant  ad 
pueros XKvtinere  ha])tismum.  Cccnw 
aidem  dotninicce  particijjcs  esse  de- 
bere  eos  modo  credimiis,  qui  in  fa- 
milia  fidci  contineantur ;  quique 
sese  ipsi  prohare  et  examinare  p)OS- 
sint,  non  modo  in  Us  qucc  proprie 
ad  fidei  causam  spectant,  sed  etiam 
qua',  ad  officium  erga  proximum 
pertincant.  At  qui  cdunt  et  hibunt 
ex  Jiac  sacra  mensa,  interim  fidei 
vacui,  aid  afraterna  caritate  alieni, 
hi  indigne  edunt.  Hanc  igitur  ob 
causam,  in  nostris  ccclesiis  mini- 
stri  et  publice  et  privcdim  de  fide 
et  vita  corum  cognoscunt,  qui  ad 
mcnsam  domini  Jesu  Christi  acce- 
dunt. 


Art.  XXIY. 

DE   MAGISTRATU    CIVILI. 

Agnoscimiis  item  et  confitemur 
impteria,  regna,  dominatus,  et  civi- 
tatcs,  divisas  et  institutas  esse  a 
Deo :    item    imperatoribiis    in   sua 


»  Col.  ii.  1 1 ,  12 ;  Rom,  iv.  1 1 ;  Gen.  xvii.  10 ;  Matt,  xxviii.  19. 


«  1  Cor.  .xi.  28, 29. 


THE  SCOTCH  CONFESSION  OF  FAITH.     A.D.  1500.  475 

authontieinthesame,beitofEm-i«»iW.-«,  regihus  in  regna,  ducihus 
peronrs  in  their  Empyres,  of  Kingis  U  i.rmc.i)^7>.s  in  dynastm,  alnsque 
fntheirRealines,DukesandPrinces  m«^isfm^/6HS  in  suas  cimtates,  jus 
...         ,    /.-..!.„..:.  et  ^otestatem  esse  ex  ordmatione  at 
institido  Dei,  ad  glorite  ij:>sms  ma- 
nifestationem,  ct  singidarcm  Jmmani 
generis  utilitatem  et  commoditatem. 
Itaquc  qiiicunque  id  agit,  ut  jam- 
diu    corroboratum     inter    Jiomines 
civilem  ordinem  aid  tollat  aid  con- 
turUt,  eum  nos  asscrimus  non  modo 
lumiani  generis  esse  inimicum,  sed 


ill  their  Dominionis,  and  of  utheris 
Magistrates  in  the  Citties,  to  be 
Gods  haly  ordinance,  ordained  for 
manifestationn  of  his  awin  glory, 
and  for  the  singnlar  profite  and 
commoditie  of  mankind :'  So  that 
whosoever  goeth  abontto  take  away, 
or  to  confound  the  haill  state  of 
Civile  policies,  now  long  established 


Uivilepo  icies,nowiuuguoLtik/i.o....v..,  ^  ^  .      j     ±  .«.,„ 

we  A.,  th;  same  men  not  oneljUersus  e.,ressa..Be.  .oIunM^^ 
to  be  enimies  to  mankinde,  bnt  also  impium   gerere    heUim.     P>  cde.ca^ 


wickedly  to  fecht  against  Goddis 
expressed  will."  Wee  farther  con- 
f  esse  and  acknawledge,  that  sik  per- 
souns  as  are  placed  in  authoritie  ar 
to  be  loved,  honoured,  feared,  and 


asserimus  afqiie  affirmamus,  iis  qui 
auforitatc  justa  fiinguntur,  omnem 
laudem,  Jionorem,  et  revercntiam 
esse  deferendam:  propterea,  quod 
cum  vices  Dei  inter  Jiomines  ge- 


to  be  lovea,  nonouicu,  iuciicu,  cw^x  v.....  . 

halden  in  most  reverent  estima-  m«f,  in  eorum  eoncdiis^  Bens  wse 
tioim-  because  that  they  are  the\assideat,  ae  de  ipsis  judmhus  e 
Lieu-tennents  of  God,  in  ^^'ho5e\  princiijihus  {quihus  gladmm  decM, 
Sessiouns  God  himself  dois  sit  and  ut   honos    tueantur,   et    in    noxios 

T    ,  r  • j,.„..tr,^^+\  ifnoo  iuflio.nhd.   Jrrcv- 


judge:*  Zea,  even  the  Judges  & 
Princes  themselves,  to  whome  be 
God  is  given  the  sword,  to  the  praise 
and  defence  of  gude  men,  and  to 


animadvertant)  ipse  judicahit  Prce- 
terea  affirmamus  regum,  principum, 
aliorumque  magistratumn,  vel  pnc- 

cipuum  esse  mumis  ut  religionem 


mcl  cletence  oi  guuu  uicn,  cvLi^i  .^  ^^■_^,^ 

i-cvenc^e  and  punish  all  open  male-U>.mm  tueantur,  adulteratam  ma- 
factoil^Mairover,toKings,Princes,  c«Zi5i)Mr^m^;  neque  enim  ad  cm- 
Knlers  and  Magistrates,  wee  affirmeUis  modo  ordinis  eonservatmie^n^ 
that  chieflie  and  most  principallieUccZ  ad  religionis  etiam  tuteJam  sunt 
the  conservation  and  purgation  oil  instit^di,  ut  idololatnam  omnem- 
the  Religioun  apperteinis;  so  thatUt.6  superstitionem  in  ea  ohonentem 


I  Kom.  xiii.  1  ;    Titus   iii.  1 ;    1   Pet.  ii. 

13,  U. 
=  Rom.  xiii.  2. 


=  Rom.  xiii.  7  ;  I  Pet.  ii.  17. 

*  Psa.  viii.  1 . 

*  1  Pet.  ii.  14. 


i76 


SYMBOLA  EV ANGELICA, 


not  onlie  they  are  ai)pointed  for 
Civill  policie,  bot  also  for  mainte- 
nance of  the  trew  Religioun,  and 
for  suppressing  of  Idolatrie  and 
Supcrstitioun  whatsoever:  As  in 
David^  Joscqyliat^  Ezecldas^  Jo- 
sias,*  and  utheris  highlie  com- 
mended for  their  zeale  in  that 
caise,  may  be  espyed. 

And  therefore  wee  confesse  and 
avow,  that  sik  as  resist  the  supreme 
power,  doing  that  thing  quhilk  ap- 
pertains to  his  charge,  do  resist 
Goddis  ordinance;  and  therefore 
cannot  be  guiltles.  And  farther  we 
affirme,  that  whosoever  denies  unto 
them  a^'de,  their  counsell  and  com- 
fort, quhiles  the  Princes  and  Rulers 
vigilantly  travell  in  execution  of 
their  office,  that  the  same  men  deny 
their  helpe,  support  and  counsell  to 
God,  quha,  be  the  presence  of  his 
Lieu-tennent,  dois  crave  it  of  thenj. 

Akt.  XXV. 

OF    THE    GriFTES    FKEELY    GIVEN    TO 
THE    KIEK. 

Albeit  that  the  Worde  of  God 
trewly  preached,  and  the  Sacra- 
ments richtlie  ministred,  and  Dis- 
cipline executed  according  to  the 
Worde  of  God,  be  the  certaine  and 
infallible  Signes  of  the  trew  Kirk, 
we  meane  not  that  everie  particu- 


opprhnant :  quod  in  Davide,  Josa- 
phat,  Ezechia,  Josia,  cdiisque  rcgi- 
hus  intueri  licet,  qui  oh  veliemens 
studium  in  piiritate  religionis  tu- 
r.nda,  singularem  conscquuti  sunt 
Jandem. 


Idcoque  profitemur  ct  ])dlam 
affirmamiis,  quiciinque  magistra- 
tiii  in  mora  est  quo  minus 
suum  excrccat  mtinus,  is  ordina- 
tioni  Dei  rcsistit,  ncque  a  scelere 
cxciisari  jjotest.  Prcdcrca  affirma- 
mns,  qnicunque  auxilitim,  consili- 
wn,  oxwramque  suam  ncgat  magi- 
stratui,  ad  officium  vigilanter  et 
ex  fide  faciendum^  idem  suum  aux- 
ilium,  consilium,  ct  operant  JDeo 
ncgat,  qui  per  magistrcdum,  qui 
vices  ejus  in  terris  cxplct,  ca  ipsa 
a  nobis  exposed. 

Art.  XXV. 

DE    BENEFICIIS    LIBEEALITER    ECCLE- 
SI.E   CONCESSIS. 

Qucmquam  verhi  divini  syncera 
prcedicatio,  sacramentorum  Icgitima 
ministrcdio,  ct  disciplina  convcni- 
cnter  vcrho  Dei  excreita,  sint  ccrta 
ct  minime  fallacia  vercv  ecclesice 
indicia;  non  contimio  tamcn  qui- 
cunqne  in  Imnc  coetiim  nomcn  dedit, 


'  1  Chron.  xxii.,  xxiii.,  xxiv.,  xxv.,  and  xxvi. 
'  2  Chron.  xvii.  G,  etc. ;  xix.  8,  etc. 


'  2  Chron.  xxix.,  xxx.,  and  xxxi. 
*  2  Chron.  xx.xiv.  and  xxxv. 


THE  SCOTCH  CONFESSION  OF  FAITH.     A.D.  15G0. 


477 


lar  persoun  joyned  with  sik  compa- 
ny, be  ane  elect  member  of  Christ 
Jesus  :^  For  we  ackiiawledge  and 
confesse,  that  Dornell,  Cockell,  and 
Caffe  may  be  sawen,  grow,  and  in 
great  aboimdance  lie  in  the  middis 
of  the  Wheit,  that  is,  the  Reprobate 
may  be  joyned  in  the  societie  of  the 
Elect,  and  may  externally  use  with 
them  the  benefites  of  the  worde  and 
Sacraments :  Bot  sik  being  bot  tem- 
porall  professoures  in  mouth,  but 
not  in  heart,  do  fall  backe,  and  con- 
tinew  not  to  the  end.^  And  there- 
fore have  they  na  friiite  of  Christs 
death.  Resurrection  nor  Ascension. 
Bot  sik  as  with  heart  unfainedly  be- 
leeve,  and  with  mouth  bauldly  con- 
fesse the  Lord  Jesus,  as  before  we 
have  said,  sail  most  assuredly  re- 
ceive their  guiftes '?  First,  in  this 
life,  remission  of  sinnes,  and  that 
be  only  faith  in  Christs  blude;  in 
samekle,  that  albeit  sinne  remaine 
and  continuallie  abyde  in  thir  our 
mortall  bodies,  zit  it  is  not  imputed 
unto  us,  bot  is  remitted,  and  covered 
with  Christs  Justice.*  Secnndly,  in 
the  general  Judgement,  there  sail 
be  given  to  every  man  and  woman 
resurrection  of  the  flesh  :^  For  the 
Sea  sail  give  her  dead ;  the  Earth, 
they  that  therin  be  inclosed ;  zea, 
the  Eternall  our  God  sail  stretche 


sit  cJectiim  Jesu  Christi  memhrum : 
scimus  enim  lolium,  zkania,  aliasqiie 
id  genus  friigum  ijestes,  una  cum 
tritico  seriy  copioseque  posse  cre- 
scere ;  hoc  est,  impios  posse  in 
eimdem  cum  electis  ccetum  coire, 
ct  assidue  cum  eisdem  vcrhi  et  sa- 
cramentorum  benejiciis  idi:  verum 
hujuscemodi  homines,  qui  ad  tem- 
pus,  neque  id  quidcm  ex  animo, 
vcritatcm  profiientur,  retro  abeunt, 
neque  ad  fincm  usque  perseverant ; 
ideoque  nullus  ex  morte,  resurrec- 
tionc,  ct  asccnsione,  Christi  fructus 
ad  cos  pertinct.  At  qui  et  animo 
pcrsuasum  hahent,  et  ore  constan- 
ter  confitentur  Dominum  Jesuin 
Christum,  co  quo  superius  dixi- 
mtis  modo,  ha^c  hand  dtdjie  recipi- 
ent 'bencficia :  primum,  in  hac  vita 
X)cccatorum  condonationem,  idque 
duntaxat  in  sanguine  Christi; 
adeo  ut  quanquam  peccafum  rc- 
maneat,  ct  continenter  hdbitct  in 
hoc  mortali  nostro  corporc,  non 
tamen  imputahitur  nobis,  sed  con- 
cJonabitur,  atque  operietur  Christi 
justitia.  Deinde  in  gencrali  illo 
judicio  redivivum  euique  suum  re- 
stituetur  corpus;  mare  cnim  suos 
rcddet  mortuos,  terra  item  quos  sinii 
suo  clausos  tenet;  ac  sempiternus 
iUe  noster  Beus  maniim  siiam  su- 
per pidverem  cxtendet,  surgentquc 


'  Matt.  xiii.  24,  etc. 
^  Matt.  xiii.  20,  21. 


=  Rom.  X.  9,  13. 

*  Rom.  vii. ;  2  Cor.  v.  21. 


John  V.  28,  29. 


478 


SYMBOLA  EVANGELICA. 


out  his  hand  on  the  dust,  and  the 
dead  sail  arise  uncorruptible/  and 
that  in  the  substance  of  the  selfe 
same  flesh  that  every  man  now 
beiris,^  to  receive  according  to  their 
warkis,  glory  or  punishment  'P  For 
sik  as  now  delyte  in  vanity,  cruelty, 
filthynes,  superstition  or  Idolatry, 
sal  be  adjudged  to  the  fire  nn- 
quencheable:  In  quhilk  they  sail 
be  tormented  for  ever,  asweill  in 
their  awin  bodyes,  as  in  their  saules, 
quhilk  now  they  give  to  serve  the 
Devill  in  all  abhomination.  Bot 
sik  as  continew  in  weil  doing  to  the 
end,  bauldely  professing  the  Lord 
Jesus,  we  constantly  beleve,  that 
they  sail  receive  glorie,  honor,  and 
immortality,  to  reigne  for  ever  in 
life  everlasting  with  Christ  Jesics,* 
to  whose  glorified  body  all  his  Elect 
sail  be  made  lyke,^  when  he  sail  ap- 
peir  againe  in  judgement,  and  sail 
rander  np  the  kingdome  to  God  his 
Father,  who  then  sail  bee,  and  ever 
sail  remaine  all  in  all  things  God 
blessed  for  ever  :^  To  Avhome,  with 
the  Somic  and  with  the  haly 
Ghaist,  be  all  honour  and  glorie, 
now  and  ever.     So  he  it. 

Arise    {O  Lord)    and   let    thy 
enimies  he  confounded ^  let  them 


mortui  in  co  ipso  quod  quisquc  tu- 
lerat  corjwre,  sed  jam  immortali  et 
incorrtiptibili,  ut  recipiant,  juxta 
opera  sua,  ant  gJoriam  ant  poi- 
nam  ;  nam  crudclcs,  fla(/itiosi,  ido- 
lolatne,  quique  rcrum  partim  inani- 
um,  partim  etiam  itnpianim  studio 
in  hac  vita  fcnchantur,  ad  ignis 
incxtindi  sipplicium  dauinalmn- 
tur :  ihiquc  scmpitcrnis  cruciahun- 
fur  pccnis  non  modo  corpora,  scd 
ctiam  anima-,  qitas  in  scrvitutcm 
diaholo  in  omncm  immunditice  et 
ncquificc  usinn  addixerant.  At  qui 
in  honorum  opcrum  cxcrcitio  ad 
fiiiem  usque  perseverahunt,  Chri- 
stumque  fdcnfcr  profitchuntur,  cos 
persuasissimum  Imhcmus  in  glo- 
riam,  lionorem,  ct  immortalitatcm 
assumptum  iri,  nt  vivi  perpctuo 
regnent  cum  Christo ;  cujus  cor- 
pori  ghrioso  omnes  clccti  ejus  con- 
formahimtur,  cum  is  rursus  in  ju- 
dicio  comparehit,  rcgmimque  JDco 
Pcdri  tradet,  qui  turn  crit,  ct  in 
pcrpetuum  pcrseverahit  in  omnibus 
ct  per  omnia  Bcus  in  cctcrnum  be- 
nedictus :  cui,  cum  Filio  ct  Spiritu 
Sancto,  omnis  honor  ct  gloria,  et 
nunc  ct  in  cctcrnum.     Amen. 

Exurge  Domine,  et  confundan- 
tur  inimici  tui.     Fua;iant  a  facie 


'  Rev.  XX.  13  ;  1  Cor.  xv.  52,  53,  54. 

^  Job  xix.  25,  2G,  27. 

'  Matt.  XXV.  31,  to  the  end  of  the  chapter. 


*  Kev.  xiv.  10 ;  Rom.  ii.  C,  7,  8,  9,  10. 

^•Phil.  iii.  21. 

<"  1  Cor.  XV.  24,  28. 


THE  SCOTCH  CONFESSION  OF  FAITH.     A.D.  15G0. 


479 


fiee  from  thy  presence  that  hate 
thy  godlie  Name,  Give  thy  ser- 
vands  streniJi  to  s^eahe  thy  word 
in  haiddnesse^  and  let  all  Na- 
tiouns  cleave  to  thy  treio  Jcnawl- 
edge.     Amen. 


tna  qui  oderuiit  sanctum  nomen 
tuum.  Da  servis  tuis  virtutem, 
ut  cum  omni  fiducia  verbum  tuum 
eloquautur ;  oranesque  nationes  ve- 
ritatem  tuam  agnoscant  et  amplec- 
tantur.     Amen. 


@J)ir  !^cts  anb  ^rtickUs  ax  reb  in  tlje  face  of  parliament,  anb  ratifgeb 

be  tl)e  tl]rc  (Jcstatis,  at  ©binburgl)  tlie  1"  bag  of  QVuigust, 

the  ^cir  of  (SOD?!!  loUO  2eiris. 


480 


SYMBOLA  EVANGELICA. 


CONFESSIO  FIDEI  SCOTICAN^  11. 

The  Second  Scotcu  Confession,  or  the  National  Covenant. 

A.D.  1580. 

[This  Confession  is  a  strong  anti-papal  appendix  to  the  former,  and  was  subscribed  by  the  King, 
the  Council  and  Court,  at  Holyrood  Ilouse,  15S0,  by  persons  of  all  ranks  in  15S1,  again  iu  1590  and  1C38. 
The  text,  with  the  quaint  old  spelling,  is  lilvcwise  taken  from  Duulop's  Collection  of  Scotch  Confessions, 
Vol.  II.  pp.  103  sqq.  and  811  sqq.  The  Latin  version  is  said  to  have  been  made  by  John  Craig,  who 
wrote  the  Scotch,  and  is  superior  to  the  one  in  the  Syntagma  Con/ess.  (pp.  120  sqq.),  which  Niemeyer 
(pp.  35T  sqq.)  has  reproduced.] 


The  Confession  of  FArni  of  the 
KiKK  of  Scotland; 

OK, 

THE   NATIONxVL   COVENANT. 

We  all,  and  every  ane  of  us  un- 
derwritten, protest,  That  after  lang 
and  dew  examination  of  our  awne 
consciences  in  matters  of  trew  and 
false  religion,  we  ar  now  througlilie 
resovit  in  the  trewtli  be  the  Word 
and  spreit  of  God :  and  theirfoir 
we  believe  with  our  heartis,  con- 
fesse  with  our  moutliis,  subserive 
with  our  band  is,  and  constantlie 
aftirme  before  God  and  the  liaill 
warld.  That  this  only  is  the  trew 
Christian  Faith  and  Religion,  pleas- 
ing God,  and  bringing  salvation  to 
man,  quhilk  is  now,  be  the  mercie 
of  God,  revealed  to  the  warld  be 
the  preaching  of  the  blessed  Evan- 
o-ell :  and  is  received,  believed,  and 
defendit  by  mony  and  sundrie  no- 
tabil  kirkis  and  realmes,  but  chiefly 
be  the  Kirke  of  Scotland,  the  Kings 
Majestic  and  three  Estatis  of  this 
Realrae,  as  Godis  eternall  trewth, 
and  only  ground  of  our  salvation  ; 
as  mair  particularlie  is  expressed  in 


CONFESSIO    FiDEI    EcCLESIiE 
SCOTICAN^; 

LATINE    KEDDITA. 

Nos  universi  et  singiili  siibscri- 
hcntes  profitemur,  postqiiam  de  re- 
jig lonis  controversiis  diu  midtumqiie 
apud  nos  dcUheratum  esset,  ciinctis 
ad  lydiiim  veritatis  divincc  lajjidem 
accuratms  examinatis,  in  veritatis 
certa  persiiasionej  per  Dei  Vcrhum 
et  Spirittim  Sanctum^  animos  no- 
stros  acquiescere :  ideoque  corde 
credimus,  ore  prqfitemur,  consigna- 
tis  chirograpliis  testamur  et  con- 
stanter  asserimus,  Deo  teste  invo- 
cato,  et  iiniverso  genere  humano  in 
eonseientiam  appellato,  lianc  imi- 
cam  esse  fdem  et  religionem  Chri- 
stianam  Deo  acceptamy  Jiominique 
salutarem,  quce  nunc  ex  immensa 
Dei  misericordia  per  evangelii  prw- 
dicationem  mundo  patefacta,  a  imd- 
tis  ccclesiis  gentihusque  clarissimis, 
preesertim  ah  ccclesia  Scoticana, 
rege  nostra  screnissimo  tribusque 
rcgni  hujus  ordinihus,  id  ceterna 
Dei  Veritas  et  unicitm  salutis  no- 
stras fimdamentum  recepta,  crcdita 


THE  SECOND  SCOTCH  CONFESSION  OF  FAITH.     A.D.  1580. 


481 


the  Confession  of  onr  Faith,  stab- 
Hshed,  and  piiblickly  confirmed  by 
sundrie  Actis  of  Parhaments,  and 
now  of  a  lang  tyme  hath  been  open- 
lie  professed  by  the  Kings  Majesty, 
and  haill  body  of  this  Reahiie  both 
in  brugh  and  land.  To  the  qnhilk 
Confession  and  forme  of  Religion 
we  willingly  agree  in  onr  con- 
sciences in  all  pointis,  as  nnto 
Godis  nndouted  trewtli  and  veritie, 
groundit  only  npon  his  written 
word. 

And  theirfoir  we  abhorre  and  de- 
test all  contrare  Religion  and  Doc- 
trine ;  bnt  chiefly  all  kynde  of  J^a- 
jpistrie  in  generall  and  particular 
headis,  even  as  they  ar  now  damned 
and  confuted  by  the  word  of  God 
and  kirk  of  ScoiIa?id.  But  in 
special,  we  detest  and  refuse  the 
usurped  authoritie  of  that  Romane 
Antichrist  upon  the  scriptures  of 
God,  upon  the  Kirk,  the  civill  Mag- 
istrate, and  consciences  of  men :  All 
his  tyranous  lawes  made  upon  in- 
different thingis  againis  our  Chris- 
tian libertie :  His  erroneous  doc- 
trine againis  the  sufficiencie  of  the 
written  word,  the  perfection  of  the 
law,  \\\Q,  office  of  Christ,  and  his 
blessed  Evangell :  His  corrupted 
doctrine  concerning  originall  sinne, 
our  natural  inhabilitie  and  rebellion 
to  Godis  Law,  our  justification  by 
faith  onlie,  our  unperfect  sanctifi- 


ed projj^<^w«^a  est;  cxplicata  etiam 
tihernis,  in  Fidei  confcssionc,  plu- 
rimis  comitionmi  publkonmi  actis 
confirmata,  rcgisqtie  sercnissimi  et 
imiversorum  hujus  rcgni  civiuin 
publica  midtorum  jam  annornm 
professione  approbata.  Qui  nos 
Cotifcssmii  cidtusqiie  divini  for- 
niidcr,  id  vcritati  divince  certissima 
sacrarum  aidoritate  suhnixa',,  hi- 
hcntissimis  animis  in  singidis  as- 
sentimur. 

Omniaque  idco  contraria  de  re- 
ligione  dogmata  avcrsamitr ;  prce- 
sertim  vero  papismum  univcrsum 
et  singida  ejus  capda,  quemadmo- 
diim  liodie  Dei  verho  confidata  et 
ah  ecclesia  Scoticana  damnata 
sunt.  Nominatim  detcstamur  anti- 
christi  istius  Romani  in  sacras 
scripturas,  in  eccJesias,  in  magi- 
stratum  politicum,  et  in  Jwminum 
conscientias  sacrilege  vendicatam 
autoritatem,  nefarias  omnes  de  re- 
bus adiapJioris  leges ,  lihertati  Cliri- 
stiance  derogantes :  impium  de  sa- 
crarum litcrarum,  de  legis,  de  officii 
Christi,  de  heati  evangelii  imper- 
fcctione  dogma :  perversam  de  pec- 
ccdo  originis,  de  naturm  nostras 
imjjotentia  et  in  legem  divinam 
contumacia,  de  justifcatione  per 
solam  fidem  :  de  imperfecta  nostra 
sanctitcde  et  ohcdientia  Icgi  piroi- 
standa ;  de  natura,  numero  et  usu 


482 


SYMBOLA  EVANGELICA. 


cation  and  obedience  to  the  law; 
the  nature,  number,  and  use  of  the 
holy  sacraments :  His  f  jve  bastard 
sacraments ;  with  all  his  ritis,  cere- 
monies, and  false  doctrine,  added 
to  the  ministration  of  the  trew  sac- 
raments without  the  Word  of  God : 
His  crnell  judgement  againis  in- 
fants departing  without  the  sacra- 
ment :  His  absolute  necessitie  of 
baptisrae :  His  blasphemous  opinion 
of  transubstantiatioji,  or  rcall  pres- 
ence of  Christis  body  in  the  ele- 
ments, and  receiving  of  the  same 
by  the  wicked,  or  bodies  of  men : 
His  dispensations  with  solemnit 
aithis,  perjuries,  and  degrees  of  mar- 
riage forbidden  in  the  Word :  His 
crueltie  againis  the  innocent  di- 
vorcit :  His  divilish  messe :  His 
blasphemous  priesthead:  His  pro- 
phane  sacrifice  for  the  sinnis  of  the 
deade  and  the  quicke  :  His  canon- 
ization of  men,  calling  upon  an- 
gelis  or  Sanctis  depairted ;  worship- 
ping of  imagerie,  reliques,  and 
crocis ;  dedicating  of  kirkis,  al- 
tares,  dayes;  vowes  to  creatures: 
His  purgatory,  prayers  for  the 
dead ;  praying  or  speaking  in  a 
strange  language:  His  processions 
and  blasphemous  letany :  His  mul- 
titude of  advocatis  or  mediatours 
with  his  manifold  orders,  and  au- 
ricular  confessions  :  His  despered  I 
and    uncertain    Repentance :    His  | 


sacramcnfonmi  chcfrinam :  quinque 
adidterina  sacramcnta ;  omnesque 
ritus,  ceremonias  faJsasqne  tradi- 
tioncs  gemdnorum  sacramentornm 
administrationij  citra  mdoritcdcm 
vcrhl  divini,  accumidcdas :  crude- 
lem  de  w/antthtis  ante  haptismum 
mortc  pnereptis  sententiam :  di- 
stricfam  ct  ahsolutam  haptismi  ne- 
ccssitcdcni :  hlaspliemam  de  trans- 
suhstantiatione,  ct  corporali  prce- 
scntia  Christl  in  coence  dominicce 
eleniodis,  ciijtis  ctiam  impii  Jiant 
particip)CSy  cdque  orali  ejusdcm 
manduccdione  docirinam :  juramen- 
torum  perjuriorumqtie  gratiam  fa- 
ciendi  arrogatam  potestatem :  ma- 
trimonii in  Verho  JDci  intcrdictis 
permissionem :  crndcUtafcni  crga 
innocentes  matrimonii  nexu  solu- 
tos :  diahoUcam  missam:  sacrile- 
gum  saccrdotium :  ahominanduni 
pro  vivorum  mortuonimqiic  p)ccca- 
tis  sacrificium :  liomimmi  indige- 
tationem  sen  canoni^ationem,  ange- 
hrum  mortuorumquc  invocationcm  ; 
crucis,  imaginuni  rcliquiarumque 
vcnerationcm ;  in  crcaturarimi  lio- 
norem  dicata  fana  ct  altaria,  dies 
sacratos,  vota  mincupata :  pnrga- 
torium ;  pro  dffunctis  dcpj-ecatio- 
ncm :  ignotcc  lingitce  in  prccd)us 
sacrisque  usum,  sacrilcgas  suppli- 
cationum  pompas,  hlaspliemam  li- 
taniam  :  mediaforwn  turham,  ordi- 
num    cccJesiasticorum    midtipUccm 


THE  SECOND  SCOTCH  CONFESSION  OF  FAITH.    A.D.  1580. 


483 


general  aud  doutsum  Faith :  His 
Satisfactionis  of  men  for  their 
sinnis :  His  justification  by  warkis, 
o])us  ojperatum,  warkis  of  super- 
erogation, merites,  pardons,  pere- 
grinations, and  stations :  His  holie 
water,  baptising  of  bellis,  conjuring 
of  spreits,  crocing,  saining,  anoint- 
ing, conjuring,  hallouing  of  Godis 
gude  creatures,  with  the  supersti- 
tious opinion  joyned  therewith  :  His 
warldhe  monarchic  and  wicked  hie- 
rarchic :  His  three  solemnet  vowes, 
with  all  his  shavellings  of  sundrie 
sortis :  His  erroneous  and  bloodie 
Decreets  made  at  Trente,  with  all 
the  Subscryvars  and  approvers  of 
that  cruell  and  bloodie  Band  con- 
j  ured  againis  the  Kirk  of  God.  And 
finallie.  We  detest  all  his  vain  alle- 
gories,"  ritis,  signes,  and  traditions 
brought  in  the  Kirk,  without  or 
againis  tiie  Word  of  God  and  doc- 
trine of  this  trew  reformed  Kirk ; 
to  the  quhilk  Me  joyn  our  selves 
willinglie  in  Doctrine,  Faith,  Re- 
ligion, Discipline,  and  use  of  the 
holy  sacraments,  as  livelie  members 
of  the  same,  in  Christ  our  head : 
Promising  and  swearhig  be  the 
Geeat  Name  of  the  LORD  oue 
God,  That  we  sail  contenow  in  the 
obedience  of  the  Doctrine  and  Dis- 
cipline of  this  Kirk,'  and  sail  defend 


varietafcm,  auricularcm  confessio- 
nem:  incertam  ct  desperationis 
plenam  pcenitentiam,  generalcm  ct 
ancipitcm  fidem :  peccatorum  per 
safisfactioncs  humanas  cjcjnatoncm, 
justificationcm  ex  operibus,  opus 
opcratum,  o^ierum  supcrerogatio- 
netn,  merita,  indulgentias,  peregri- 
nationcs  ct  stationcs,  aquani  Justra- 
Jcm :  campanarnm  haptizationem, 
exorcismos ;  honas  Dei  creaturas 
cruce  obsignandi,  lustrandi,  un- 
gendi,  conjurandi  et  consecrandi 
super  stitionem :  politicam  ipsius 
monarchiam,  impiam  Merarchiam  : 
tria  vota  soJcnnia,  variasque  ra- 
surce  sectas :  impia  et  sanguinaria 
concilii  Tridentini  decreta,  onines- 
que  atrocissiiuce  istius  in  Christi 
ecclesiam  conjurationis  popularcs  et 
fautorcs :  denique  inanes  omncs 
adversamur  aUegorias,  omnesque 
ritus  et  signa,  traditiones  onines, 
prceter  ant  contra  aiitoritatem 
Verhi  Dei  ccclesicc  ohtrusaSy  ct 
doctrincc  hujus  ccclesm  verce  re- 
formatce  repiignantcs.  Cur  nos  ec- 
clcsice  rcformatce-,  in  doctrince  ca- 
pitibiis,  fide,  rcligione,  disciplinay 
ct  usu  sacranientorum,  id  vita  illius 
stih  Christo  capite  membra,  libcntes 
nos  aggregamus :  sancte  jyrwnitten- 
tcs  magnumque  et  tcrmcndum  BO- 
MINI  DEI  NOSTBI  NOMEN 


'  The  Confession,  which  was  subscribed  at  Halyrudhouse  the  25  of  Fehninry,  1587-8,  by  the 
King,  Lennox,  JI«nt//je,  the  Chancelour,  and  about  95  other  Persons,  hath  here  added,  ^^ree- 
ing  to  the  word.     Sir  John  Maxwel  of  Pollock  hath  tlie  original  I'archement. 


484 


SYMBOL  A  EVANGELIC  A. 


the  same  according  to  our  vocation 
and  poAvei',  all  the  dajes  of  our 
Ijves;  under  the  pains  conteined 
in  the  law,  and  danger  baith  of 
bodie  and  saul  in  the  day  of  Godis 
fearfull  Judgment. 


And  seing  that  raonio  ar  stirred 
up  be  Safhan,  and  that  Iioman 
Antichrist,  to  promise,  sweare,  sub- 
scry  ve,  and  for  a  tyme  use  the  holie 
sacraments  in  the  Kirk  deceitf  ullie, 
againis  their  awne  conscience,  mind- 
ing heirby,  first  under  the  external 
clohe  of  Keligion,  to  corrupt  and 
subvert  secretlie  Godis  trew  Re- 
ligion within  the  Kirk;  and  after- 
ward, when  tyme  may  serve,  to  be- 
come open  enemies  and  persecuters 
of  the  same,  under  vain  houpe  of 
the  Papis  dispensation,  devysed 
againis  the  "Word  of  God,  to  his 
greater  confusion,  and  their  double 
condemnation  in  the  day  of  the 
Lord  Jesus  :  AVe  theirfoir,  willing 
to  take  away  all  suspicion  of  hypoc- 
risie,  and  of  sic  double  dealing  with 
God  and  his  Kirk,  protest,  and  call 
the  Searcher  of  all  iie.\jrtis  for 
witness,  that  our  mindis  and  heartis 
do  f ullilie  agree  with  this  our  Con- 
fojision,  promcis,  aith,  and  subscrip- 
tion :  sa  that  we  ar  not  movit  with 
ony  warldlic  respect,  but  ar  per- 
swadit    onlie    in    our    conscience. 


JKrantcs,  nos  in  ecclesice  hujus  doc- 
trina  ct  discijilina  constantcr  pcr- 
scvcratnros,  ctpro  cnjnsquc  vocatione 
ac  virihus  ad  cxtremum  spiritum  de- 
fensuros  ;  suh  poena  omnium  in  lege 
maledictionum,  ceterniqiie  cum  ani- 
mw  turn  Qorporis  cxitii  jjericido  in 
tremcndo  ilJo  Dei  judicio. 

Quumque  sciamits  non  paucos,  a 
Satana  et  antichristo  Romano  su- 
hornatoSy  promissionihus,  sidjscrip- 
tionihus  et  juramcntis  sc  ohstrin- 
gerCy  et  in  usu  sacramentorum  cimi 
ecclesia  ortJiodoxa  ad  tempus  sub- 
dole  contra  conscientiam  communi- 
carc ;  versute  constitucntes,  ohtento 
interim  reJigionis  veto,  in  ecclesia 
verum  Dei  cidtum  adulterare  ct 
clanculum  ac  X)er  cunicuJos  lahc- 
factare ;  tandem  per  occasionem 
apertis  inimicitiis  oppugna}*e,  vana 
spe  proposita  Venice  dandcc  a  pon- 
tifice  Romano,  cujus  rei  potestatem 
contra  veritatem  divinam  sibi  arro- 
gat,  ipsi  perniciosam,  cjusqiie  cis- 
secJis  muUo  magis  exitiosam :  Nos 
igitur  id  simulationis  erga  Beum 
ejusqiic  ecclesiam  et  insinceri  ani- 
mi  snspicionem  omnem  amoliamur, 
COBBIUM  OMNIUM  IN- 
SPECTOBEM  testamur,  Jmie 
nostrm  confessioni,  xiromissionij  ju- 
ramento  et  suhscriptioni  animos 
nosfros  usqueqiiaque  respondere : 
mdloquc  rerum  terrestrium  mo- 
menta, sed  indithia  ct  certa  notitia. 


THE  SECOND  SCOTCH  CONFESSION  OF  FAITH.     A.D.  1580.  485 


through  the  knawledge  and  love 
of  Godis  trew  Religion  prented  in 
onr  heartis  be  the  Holie  Spreit,  as 
we  sal  answer  to  him  in  the  day 
when  the  secreits  of  heartis  sal  be 
disclosed. 

And  because  we  perceave  that 
the  quyetness  and  stabilitie  of  our 
Religion  and  Kirk  doth  depend 
upon  the  safety  and  good  behaviour 
of  the  Kingis  Majestie,  as  upon  ane 
comfortable  instrument,  of  Godis 
mercie  granted  to  tliis  countrey,  for 
the  meinteining  of  his  Kirk  and 
ministration  of  justice  amongs  ns; 
We  protest  and  promeis  solemnet- 
lie  witli  our  heartis,  nnder  the  same 
aith,  hand-wreit,  and  paines,  that 
we  sail  defend  his  personne  and 
authoritie  with  our  geare,  bodies, 
and  ly ves,  in  the  defence  of  Christis 
Evangell,  libertie  of  our  countrey, 
ministration  of  justice,  and  punish- 
ment of  iniquitie,  againis  all  ene- 
mies, within  this  realme  or  without, 
as  we  desire  Our  God  to  be  a  strong 
and  mercifull  defendar  to  us  in  the 
day  of  our  death,  and  coming  of 
OuK  Lord  JESUS  CHRIST ; 
To  whom,  with  the  Father  and  the 
Holie  Spreit,  be  all  honour  and 
fflorie  eternallie.     Amen. 


ex  amore  vcrifatis  divinm  per  Spi- 
ritiim  Sqnctum  in  cordibiis  nostris 
inscriptcc,  ad  cam  nos  inductos 
esse;  ita  BEUM  propitium  lia- 
heamiis  eo  die  quo  cordium  omnium 
arcana  palam  fient. 

Cum  vero  nobis  constet,  per 
eximiam  Dei  gratiam  huic  regno 
prcefectnm  esse  regem  nostrum  sc- 
renissimum,  ad  ecclesiam  in  eo 
conservandam  et  justitiam  nobis 
administrandam ;  cujiis  incolumi- 
taic  et  bono  cxemplOy  secundum 
Dcmn,  reJigionis  et  ecclesicc  tran- 
quiUitas  et  securitas  nitatur : 
,sancte,  ex  animo,  eodem'  adacti  Sa- 
cramento, eademque  poena  projpo- 
sita  poUicemur,  et  consignatis  clii- 
rograpliis  promittimus,  sacratissimi 
regis  nostri  incolumitatem  et  aido- 
ritatem  in  heato  Christi  evangeJio 
defendendo,  in  libertate  patricc  as- 
serenda,  in  jiistitia  administrandam 
in  improbis  puniendiSj  adversiis 
hostcs  quoscunque  internos  sive  ex- 
ternos,  quovis  etiam  bonorum  et  vitce 
discrimine,  nos  constanter  propug- 
naturos.  Ita  BEUM  NOSTRUM 
OPTIMUM  MAXIMUM  poten- 
tem  et  propitium  conservatorem  ha- 
beamus  in  mortis  articuh,  et  ad- 
ventu  DOMINI  NOSTRI  JESU 
CHRISTI,  cui  cum  Patre  et  Spi- 
ritu  Sancto,  sit  omnis  lionos  et  glo- 
ria in  ceternimi.     Amen. 


AETICULI  XXXIX.  ECCLESIiE  ANGLICANS.    A.D.  1562. 

The  Tiiikty-Nine  Akticles  of  Keligiox  of  the  Chukch  of  England, 

published  a.d.  1571, 

Toyether  ivith  the  Revision  of  the  Same,  as  set  forth  by  the 

PKOTESTANT   EPISCOPAL   CIIUKCH   IN   THE    UNITED    STATES    OF   AMERICA, 

A.D.  ISOl. 

[1.  The  Latin  text  of  the  EHzahethan  Articles,  adopted  in  15G2,  is  a  reprint  of  the  editio  princeps  of 
Reginald  Wolfe,  royal  printer,  London,  15C3,  issued  by  express  authority  of  the  Queen,  and  reproduced 
by  Charles  Hardwick,  in  his  Ilistory  of  the  Articles  of  Religion,  new  edition,  Cambridge,  1859,  pp.  277 
sqq.  (Hardwick  gives  also,  in  four  parallel  columns,  the  English  edition  of  1571,  and  the  Forty-two 
Articles  of  1553,  Latin  and  English,  with  the  textual  variations  of  the  Parker  MS.  of  1571,  and  other 
printed  editions.) 

2.  The  English  text  is  reprinted,  with  the  old  spelling,  from  the  authorized  Loudon  edition  of  John 
Cawood,  1571,  as  found  in  Hardwick,  1.  c. 

The  question  of  the  comparative  authority  of  the  Latin  aud  English  texts  is  answered  by  Burnet, 
Waterland,  and  Hardwick,  to  the  cftect  that  both  are  equally  authentic,  but  that  in  doubtful  cases  the 
Latin  must  determine  the  seuse.  The  Articles  were  passed,  recorded,  and  ratified  in  the  year  1562 
<1563),  in  Latin  only ;  but  these  Latin  Articles  were  revised  and  translated  by  the  Convocation  of  1571, 
and  both  the  Latin  and  English  tests,  adjusted  as  nearly  as  possible,  were  published  in  the  same  year 
by  the  royal  authority.  Subscription  was  hereafter  required  to  the  English  Articles,  called  the  Articles 
of  15G2,  by  the  famous  Act  of  the  XIII.  of  Elizabeth.    See  Hardwick,  1.  c.  p.  159. 

3.  The  Aineriean  Revision  of  the  Articles,  as  adopted  by  the  General  Conveution  of  the  Protestant 
Episcopal  Church  in  the  United  States,  held  in  Trenton,  New  Jersey,  Sept.  12,  ISOl,  is  taken  from  the 
standard  American  edition  of  The  Book  of  Common  Prayer  (published  by  the  Harpers,  New  York, 
1S44,  and  by  the  New  York  Bible  and  Common  Prayer-Book  Society,  1S73,  pp.  512  sqq.).  It  has  been 
compared  with  the  Journal  of  the  Convention,  edited  by  Dr.  W.  Stevens  Perky,  in  Journals  of  the  Gen- 
eral Convention  of  the  Protestant  Episcopal  Church  in  the  United  States,  17S5-1835  (Claremont,  N.  H., 
1874),  Vol.  L  pp.  279  sqq. 

4.  To  facilitate  the  comparison,  the  words  in  which  the  English  and  American  editions  differ  are 
printed  in  italics.  The  chief  diflTerenccs  are  the  omission  of  the  Athauasiau  Creed,  in  Art.  VIII.; 
the  omission  of  Art.  XXL,  on  the  Autho;i:y  of  (icueral  Councils  ;  and  the  entire  reconstruction  of  Art. 
XXXVII.,  on  the  Power  of  the  Civil  Magi.-traie.] 


The  English  editions  of  the  Articles  are  usually  preceded  by  the  following  Royal  Declaration, 
which  is  the  work  of  Archbishop  Laud  (1C28) : 

'Being  by  God's  Ordinance,  according  to  Our  just  Title,  Defender  of  the  Faith,  and  Supreme 
Governour  of  the  Church,  within  these  Our  Dominions,  We  hold  it  most  agreeable  to  this  Our  Kingly 
Office,  and  Our  own  religious  Zeal,  to  conserve  and  maintain  the  Church  committed  to  Our  Charge, 
in  the  Unity  of  true  Religion,  and  in  the  Bond  of  Peace  ;  and  not  to  stiflfer  unnecessary  Disputations, 
Altercations,  or  (Questions  to  be  raised,  which  may  nourish  Faction  both  in  the  Church  and  Com- 
monwealth. We  have  therefore,  upon  mature  Deliberation,  and  with  the  Advice  of  .so  many  of  Our 
Bishops  as  might  conveniently  be  called  together,  thought  tit  to  make  this  Declaration  following: 

'  That  the  Articles  of  the  Church  of  Juit/laml  (which  have  been  allowed  and  authorized  heretofore, 
and  which  Our  Clergy  generally  have  subscribed  unto)  do  contain  the  true  Doctrine  of  the  Church 
(){  Eni/land  agreeable  to  (iod's  Word,  which  We  (1«  therefore  ratify  and  coulirm,  requiring  all  Our 
loving  Subjects  to  contiiuie  in  the  uniform  Proffession  thereof,  and  prohibiting  the  least  difference 
from  the  said  Articles;  which  to  that  End  We  command  to  be  new  printed,  and  this  Our  Declara- 
tion to  be  published  therewith. 

'That  We  are  .Supreme  Governour  of  the  Church  ai  England:  And  that  if  any  Difference  arise 
about  the  external  Policy,  concerning  tlie  Injunctions,  Canons,  and  other  Comtitutions  whatsoever 
thereto  belonging,  the  Clergy  in  their  Convocation  is  to  order  and  settle  them,  having  first  obtained 
leave  under  Our  Inroad  Seal  so  to  do:  and  We  apjiroving  their  said  Ordinances  and  Constitutions, 
providing  that  none  be  made  contrary  to  the  Laws  and  Customs  of  the  Laud. 

'  That  out  of  Our  Princely  Care  that  the  (jhurchmen  may  do  the  Work  which  is  proper  unto  them, 
the  Bishops  and  Clergy,  from  time  to  time  in  Convocation,  upon  their  humble  Desire,  shall  have 
Licence  under  Our  Broad  Seal  to  deliberate  of,  and  to  do  all  such  Things,  a.s,  being  made  plain  by 


THE  THIRTY-NINE  ARTICLES  OF  THE  CHURCH  OF  ENGLAND.     487 


them,  and  assented  unto  by  Us,  shall  concern  the  settled  Continuance  of  the  Doctrine  and  Discipline 
of  the  Church  of  Ewjland  now  established;  from  which  We  will  not  endure  any  var^-ing  or  depart- 
ing in  the  least  Degree, 

'  That  for  the  present,  though  some  differences  have  been  ill  raised,  yet  We  take  comfort  in  this, 
that  all  Clergymen  within  Our  Realm  have  always  most  willing!}'  subscrilied  to  the  Articles  estab- 
lished ;  which  is  an  argument  to  Us,  that  the}'  all  agree  in  the  true,  usual,  literal  meaning  of  the  said 
Articles;  and  that  even  in  those  curious  points,  in  which  the  present  differences  lie,  men  of  all  sorts 
take  the  Articles  of  the  Church  of  England  to  be  for  them  ;  which  is  an  argument  again,  that  none 
of  them  intend  any  desertion  of  the  Articles  established. 

'That,  therefore,  in  these  both  curious  and  unhappy  differences,  which  have  for  so  many  hundred 
years,  in  different  times  and  places,  exercised  the  Church  of  Christ,  We  will,  that  all  further  curious 
search  be  laid  aside,  and  these  disputes  shut  up  in  God's  promises,  as  tliey  be  generally  set  forth  to 
us  in  the  holy  Scriptures,  and  the  general  meaning  of  the  Articles  of  the  Chiu-ch  of  England  accord- 
ing to  them.  And  that  no  man  hereafter  shall  either  print  or  preach  to  draw  the  Article  aside  any 
way,  but  shall  submit  to  it  in  the  plain  and  full  meaning  thereof:  and  shall  not  put  his  own  sense 
or  comment  to  be  the  meaning  of  the  Article,  but  shall  take  it  in  the  literal  and  grammatical  sense. 

'  That  if  any  publick  Reader  in  either  of  Our  Universities,  or  any  Head  or  Master  of  a  College,  or 
any  other  person  respectively  in  either  of  them,  shall  affix  any  new  sense  to  any  Article,  or  shall 
publickly  read,  determine,  or  hold  any  publick  Disputation,  or  suffer  any  such  to  be  held  either  way, 
in  either  the  Universities  or  Colleges  respectively;  or  if  anj'  Divine  in  the  Universities  shall  preach 
or  print  any  thing  either  way,  other  than  is  already  established  in  Convocation  with  our  Koyal  As- 
sent, he,  or  they  tlie  Offenders,  shall  be  liable  to  our  displeasure,  and  the  Church's  censure  in  Our 
Commission  Ecclesiastical,  as  well  as  any  other:  And  we  will  see  there  shall  be  due  Execution  upon 
them.' 


Editio  Latina  Princeps, 
1563  [1563]. 

ArticuU,  de  qiiihus  in  Synodo 
Londinensi  anno  Domini^ 
iuxta  ecdesice  Anglicance 
com'putationem^M.D.LXII. 
ad  tollendam  opinionumdis- 
sensionem,  etjirmandum  in 
uera  Religione  consensum, 
inter  Archiepiscopos  Epis- 
coposque  utriusque  Prcniin- 
ciw,  ncc  non  etiam  iinixier- 
sum  Clerum  convenit. 


De  Fide  in  Sacrosanctam 
Trinitatem. 

Vnvs  est  muus  et  uerus 
Deus  cetermis,  incorjwreus, 
impartiiilis,  impassiiilis, 
immensce  potentice,  sapien- 
ticB  ac  ionitatis:  creator  et 
conservator  omnium  tum 
uisibilium  tum  inuisibilmm. 
Et  in  Vnitate  huius  diuince 
naturce    tres   sunt   Personce, 

YoL  TIL— 1 1 


Ekglish  Edition, 
1571. 

Articles  wliereupon  it  was 
agreed  by  the  Arclibish- 
oppes  and  Bislioppes  of 
both  prouinces  and  the 
whole  cleargic,  in  the 
Conuocation  holden  at 
London  in  the  j'ere  of  our 
Lorde  God.  1562.  accord- 
ing to  the  computation 
of  the  Churche  of  En- 
glande,  for  the  auoiding 
of  the  diuersities  of  ojiiu- 
ions,  and  for  the  stablish- 
yng  of  consent  touching 
true  Keligion. 


Of  fayth  in  the  holy  Trin- 
itie. 

There  is  but  one  lyuyng 
and  true  God,  euerlastyng, 
without  body,  partes,  or 
passions,  of  infinite  power, 
wysdome,  and  goodncsse, 
the  maker  and  preseruer 
of  al  things  both  visible 
and  inuisible.  And  in 
vnitie    of    this    Godhead 


American  Revision, 
1801. 

Articles  of  Religion;  as 
established  by  the  Bish- 
ops, the  Clergy,  and  Laity 
of  the  Protestant  Episco- 
pal Church  in  the  United 
States  of  America,  in  Con- 
vention, on  the  twelfth 
day  of  September,  in  the 
year  of  our  Lord  1801. 


Oj  Faith  in  the  Holy  Trin- 
ity. 

There  is  but  one  living 
and  true  God,  everlasting, 
without  body,  parts,  or 
passions;  of  infinite  jww- 
er,  wisdom,  and  goodness ; 
the  Maker,  and  Preserver 
of  all  things  both  visible 
and  invisible.  And  in  unity 
of  this  Godhead  Hiere  be 


4sa 


SYMBOLA  EVANGELICA. 


Ed.  Lat.  1oG3. 
cimdem  essentiw,  potentice,  ac 
ceternitatis,  Pater,  Films,  et 
Spirit  us  sand  us. 

II. 

Vcrbum  Dei  uerum  horni- 
nem  esse  factum. 
Filius,  qui  est  uerhum 
Patris  ah  aiterno  d  Patre 
genitus  iierus  et  ceternus 
JDeus,  ac  Patri  consiibstan- 
tialis,  ill  utero  Beatce  tdr- 
ginis  ex  ilUus  svbstantia  na- 
furam  humanam  assumpsit: 
ita  ut  duce  naturm,  diuina 
et  humana  integre  atque 
perfecte  in  unitate  personm, 
fuerint  inseparaTjiUter  con- 
iundce:  ex  quibus  est  vnus 
CHEISTVS,  verus  Dens  et 
verus  Homo :  qui  uere  j)assus 
est,  crucifixus,  mortuus,  et 
sepultus,  lit  Patrem  nobis 
reconciliarct,  essetquc  [Jiostia] 
non  tantiim  jn-o  culpa  origi- 
nis,  uerum  ctiam  pro  omni- 
hus  actualihus  Iwminum  'pec- 
cntis. 


III. 

De  Descensu  Christi  ad  In- 
feros. 

Qvemmadmodum  Gh ristus 
pro  nobis  mortuus  est  et  se- 
pultus, ita  est  ctiam  creden- 
dus  ad  Inferos  descendisse. 


English  Ed.  1571. 
there  be  tliree  persons,  of 
one  substaunce,  power,  and 
eteniitic,    the    father,    the 
Sonne,  and  the  holy  ghost. 

II. 

Of  the  loorde  or  sonne  of  God 
which  was  made  very  man. 

The  Sonne,  -whicli  is  the 
worde  of  the  Father,  be- 
gotten from  euerlastj-ng  of 
the  Father,  the  very  and 
eternall  GOD,  of  one  sub- 
staunce with  the  Father, 
toke  man's  nature  in  the 
wombe  of  the  blessed  Vir- 
gin, of  her  substaunce  :  so 
that  two  whole  and  j)erfect 
natures,  that  is  to  say,  the 
Godlaead  and  manhood, 
were  ioyned  together  in 
one  person,  neuer  to  be 
diuided,  whereof  is  one 
Christe,  very  GOD  and 
very  man,  who  truely  suf- 
fered, was  crucified,  dead, 
and  buried,  to  reconcile 
his  father  to  vs,  and  to 
be  a  sacrifice,  not  only  for 
originall  gylt,  but  also  for 
alV  actuall  sinnes  of  men. 

III. 

Of  the  goyng  downe  of  Christe 
into  hell. 

As  Christe  dyed  for  vs, 
and  Was  buryed:  so  also 
it  is  to  be  beleued  that  he 
went  downe  into  hell. 


American  Revis.  1801. 
three  Persons,  of  one  sub- 
stance,   power,    and    eter- 
nity :  the  Father,  the  Son, 
and  the  Holy  Ghost. 

II. 

Of  the  Word  or  Son  of  God, 
ichicli  was  made  very  Man. 

The  Son,  which  is  the 
Word  of  the  Father,  be- 
gotten from  everlasting  of 
the  Father,  the  very  and 
eternal  God,  and  of  one 
substance  with  the  Father, 
took  Man's  nature  in  the  I 
womb  of  the  blessed  Vir- 
gin, of  her  substance :  so 
that  two  whole  and  perfect 
Natures,  that  is  to  say,  the 
Godhead  and  Manhood, 
were  joined  together  in  one 
Person,  never  to  be  divided, 
whereof  is  one  Christ,  very 
God,  and  very  Man;  who 
truly  sufiered,  was  cruci- 
fied, dead,  and  buried,  to 
reconcile  his  Father  to  us, 
and  to  be  a  sacrifice,  not 
only  for  original  guilt,  but 
also  for  actual  sins  of  men. 


in. 

Of  the  going  dawn  of  Christ 
into  Hell. 

As  Christ  died  for  us, 
and  was  buried,  so  also  is 
it  to  be  believed  that  he 
went  down  into  Hell. 


'  The  omission  of  'a//'  dates  from  the  year  1G30,  and  the  revised  text  of  the  Westminster 
As>;emblv  of  Divines.  1(U7.  It  appears  in  the  edition  of  1G2S,  and  is  restored  in  modern 
English  cdiriuns.     See  Ilardwick,  p.  279. 


THE  THIRTY-NINE  ARTICLES  OF  THE  CHURCH  OF  ENGLAND.     439 
Ed.  Lat.  1563.  English  Ed.  1571.  American  Revis.  1801. 


IV. 

Resurrectio  Christi. 
Christus  vere  a  mortuis 
resufTexit,  suumque  corpus 
cum  came,  ossib^cs,  oinnibus- 
qiie  ad  iiitegritatem  Jmmance 
naturoi  piertinentibus,  recejnt, 
cum  quibus  in  caHum  ascen- 
dit,  ilique  residet,  quoad  ex- 
tremo  die  ad  iudicandos  [om- 
nes]  homines  reuersurus  sit. 


De  Spiritu  sancto. 
Spirit  us  sanctus,  a  patre 
et  Jilio  procedens,  eiusdem  est 
cam  patre  et  filio  essentia, 
maiestatis,  et  glorice,  uerus, 
uc  ceternus  Deus. 


VI. 

Divinge  Scrijotura;  doctrina 
sufficit  ad  salutem. 

Scriptura  sacra  continet 
omnia  qum  sunt  ad  salutem 
necessaria,  ita  ut  quicquid 
in  ea  nee  legitur,  neque  inde 
prdbari  latest,  nan  sit  d  quo- 
quam  cxigendum,  uttanquam 
Articulus  fidei  credatur,  aut 
ad  necessitatem  salutis  re- 
quiri  imtetur. 


Sacrm  Scriptures  nomine 
COS  Canonicos  libros  Veteris 
et  Nbvi  testamenti  inteUigi- 


IV.. 

OftheEesurreetionofChristc. 
Cliriste  dyd  truly  aryse 
agayne  from  death,  and 
toke  agayne  his  body,  with 
flesh,  bones,  and  all  thinges 
apperteyuing  to  the  jier- 
fection  of  man's  natm'c, 
wherewith  he  ascended 
into  heaiien,  and  there  sit- 
teth,  vntyll  he  returne  to 
iudge  all  men  at  the  last 
day. 

V. 

Of  the  holy  ghost. 
The  holy  ghost,  i^roceed- 
yng  from  the  Father  and 
the  Sonne,  is  of  one  sub- 
stamice,  maiestie,  and  glo- 
rie,  with  the  Father,  and 
the  Sonne,  very  and  eter- 
nall  God. 

VI.* 

Of  the  sufficiencie  of  the  Holy 
Scripitures  for  saluation. 

Holy  Scripture  conteyn- 
eth  all  thinges  necessarie 
to  saluation :  so  that  what- 
soeuer  is  not  read  therein, 
nor  may  be  proued  therby, 
is  not  to  be  required  of 
anye  man,  that  it  shoulde 
be  beleued  as  an  article  of 
the  fayth,  or  be  thought 
requisite  [as]  necessarie  to 
saluation. 

In  the  name  of  holy 
Scripture,  we  do  A'uder- 
stande     those     Canonicall 


IV. 

Of  the  Resurrection  of  Christ. 
Christ  did  truly  rise 
again  from  death,  and  took 
again  his  body,  with  flesh, 
bones,  and  all  things  apper- 
taining to  the  perfection  of 
Man's  nature ;  wherewith 
he  ascended  into  Heaven, 
and  there  sitteth,  until  he 
return  to  judge  all  Men  at 
the  last  day. 


Of  the  Holy  Ghost. 
The  Holy  Ghost,  pro- 
ceeding from  the  Father 
and  the  Son,  is  of  one  sub- 
stance, majesty,  and  glory, 
with  the  Father  and  the 
Son,  very  and  eternal  God. 

VI. 

Of  the  Sufficiency  of  the  Holy ' 
Scripjtures  for  Salvation. 

Holy  Scripture  contain- 
eth  all  things  necessaiy  to 
salvation:  so  that  whatso- 
ever is  not  read  therein,  nor 
may  be  proved  thereby,  is 
not  to  be  required  of  any 
man,  that  it  should  be  be- 
lieved as  an  article  of  the 
Faith,  or  be  thought  requi- 
site or  necessary  to  salva- 
tion. 

In  the  name  of  the  Holy 
Scripture  wc  do  understand 
those  canonical  Books  of 


490 


SYMBOLA  EVANGELICA. 


Ed.  Lax.  1563. 
mus^  lie  quorum  autoritate 
ill  Eeclesia  nunquam  dvbita- 
tuin  eat. 


Catalogus  libroruin  sacroe 
Canouica;  scripturse  Ve- 
teris  Testamenti. 

Genesis. 

Exodus. 

Leuiticus. 

Numeri. 

Deuteronom. 

losue. 

ludicum. 

Buth. 

2  Begum. 

Paralipom.  3. 

2  Samuelis. 

Esdrm.  2. 

Hester.  ■ 

lob. 

Psalmi. 

Prouerhia. 

Ecclesiastes. 

Cantica. 

ProplietcB  inaiores. 

Prophets  muwres. 


English  Ed.  1571.        |    American  Revis.  1801. 
bookcs   of  tlie    olde   and  the   Old  and  New  Testa- 
newe  Testament,  of  whose  ment,  of  whose   authority 
aucthoritie  was  neucr  any  was  never  any  doubt  in  the 


doubt  in  the  Churche. 

Oft?ie  names  and  numhe)'  of 
the  Canonicall  BooTces. 

Genesis. 

Exodus. 

Leuiticus. 

Numeric. 

Deuterouomium. 

losue. 

ludges. 

Ruth. 

The  .1.  boke  of  Samuel. 

The  .2.  boke  of  Samuel. 

The  .1.  booke  of  Kinges. 

The  .2.  booke  of  Kinges. 

The  .1.  booke  of  Chroni. 

The  .2.  booke  of  Chroni. 

The  .1.  booke' of  Esdras. 

The  .2.  booke  of  Esdras. 

The  booke  of  Hester. 

The  booke  of  lob. 

The  Psalmes. 

The  Prouerbes. 

Eeclesia,  or  preacher. 

Cantica,  or  songes  of  Sa. 

4.  Prophetes  the  greater. 

12.  Prophetes  the  lesse. 


Alios  autem  Libros  (tit  ait 
nieronymus)  legit  quidem 
Eeclesia  ad  exempla  uitce  et 
formandos   mores,  illos   ta 


And  the  other  bookcs, 
(as  Hierome  sayth)  the 
Churche  doth  reade  for 
example   of  lyfc    and  in- 


Church. 

Of  the  Names  and  Number 
of  the  Canonical  BooTcs. 

Genesis, 

Exodus, 

Leviticus, 

Numbers, 

Deuteronomy, 

Joshua, 

Judges, 

Ruth, 

The  First  Book  of  Samuel, 

The  Second  Book  of  Sam- 
uel, 

The  First  Book  of  Kings, 

The  Second  Book  of  Kings, 

The  First  Book  of  Chron- 
icles, 

The  Second  Book  of  Chron- 
icles, 

The  First  Book  of  Esdras, 

The  Second  Book  of  Es- 
dras, 

The  Book  of  Esther, 

The  Book  of  Job, 

The  Psalms, 

The  Proverbs, 

Ecclesiastes  or  Preacher. 

Cantica,  or  Songs  of  Solo- 
mon, 

Four  Prophets  the  greater. 

Twelve  Prophets  the  less. 

And  the  other  Books  (as 
Ilierome  saith)  the  Church 
doth  read  for  example  of 
life  and  instruction  of  man- 


THE  THIRTY-NINE  ARTICLES  OF  THE  CHURCH  OF  ENGLAND.      491 


Ed.  Lat.  1563. 
men  ad  dogmata  conjirman- 
da  non  adhibet :  ut  sunt 


Tertlus  et  quartus  Esdrce. 
Sapientia. 
lesusjilius  Syracli.' 
Tobias.  ludith. 

Libri  Machdbceorum.  2. 


English  Ed.  1571. 
struction  of  manners :  but 
yet  doth  it  not  applie 
them  to  establislie  any 
doctrene.  Sucli  are  these 
followyng. 

The  third  boke  of  Esdras. 
The  fourth  boke  of  Esdras. 
The  booke  of  Tobias. 
The  booke  of  ludith. 
The  rest  of  the  booke  of 

Hester. 
The  booke  of  Wisdome. 
lesus  the  Sonne  of  Siracli. 
Baruch,  the  prophet. 
Song  of  the  .3.  Chiklreu. 
The  storie  of  Susanna. 
Of  Bel  and  the  Dragon. 
The  prayer  of  Manasses. 
The  .1.  boke  of  Machab. 
The  .2.  Booke  of  Macha. 


Nbtii  Testamcnti  Libros  om- 
nes  (ut  uulgo  recepti  sunt) 
recipimus  et  Tiabemus  pro 
Canonids. 


VII. 
De  Veteri  Testamento. 

Testamenfum  vetus  Nouo 
contrarimn  non  est,  quando- 
quidem  tarn  in  mteri  qudm 
noxio,  per  Christum,  qui  vni 
cus  est  mediator  Dei  et  Jio 
minum,  Deus  et  Homo,  ater- 
na  vita  humano  generi  est 
proposita.     Quare  male  sen 


All  the  bookes  of  the 
newe  Testament,  as  they 
are  commonly  receaued, 
we  do  receaue  and  ac- 
compt  them  for  Canon- 
ical!. 

VII. 

Of  the  Olde  Testament. 

The  olde  Testament  is 
not  contrary  to  the  newe, 
for  both  in  the  olde  and 
newe  Testament  euerlast- 
yng  lyfe  is  offered  to  man- 
kynde  by  Christe,  who  is 
the  .onlye  mediatour  be- 
tweene     God     and     man. 


American  Revis.  1801. 
ners:  but  yet  doth  it  not 
apply  to  them  to  establish 
any  doctrine :  such  are  these 
following; : 


The  Third  Book  of  Esdras, 
The  Fourth  Book  of  Esdras, 
The  Book  of  Tobias, 
The  Book  of  Judith, 
The  rest  of  the  Book  of 

Esther, 
The  Book  of  Wisdom, 
Jesus  the  Son  of  Sirach, 
Baruch  the  Prophet, 
The    Song    of  the   Three 

Children, 
The  Story  of  Susanna, 
Of  Bel  and  the  Dragon, 
The  Prayer  of  Manasses, 
The  First  Book  of  Macca- 
bees, 
The  Second  Book  of  Mac- 
cabees. 

All  the  Books  of  the 
New  Testament,  as  they 
are  commonly  received,  we 
do  receive,  and  account 
them  Canonical. 

VII. 

Of  the  Old  Testament.  ^- 
The  Old  Testament  is 
not  contrary  to  the  New: 
for  both  in  the  Old  and 
New  Testament  everlasting 
life  is  offered  to  Mankind 
by  Christ,  who  is  the  only 
Mediator  between  God  and 
Man,  being  both  God  and 


492 


SYMBOLA  EVANGELICA. 


Ed.  Lat.  1563. 
tivnt,  qui  veteres  tantum  in 
promissiones  temporarias  spe- 
rasseconjingunt.  Quanquam 
Lex  a  Deo  data  per  Mosen, 
quoad  Ceremonias  et  ritus, 
Christianos  non  asti'ingat, 
neque  ciuilia  ciics  praxeptta 
in  aliqiia  BepuUica  neces- 
sario  recipi  debeant:  nihilo- 
mimts  tameii  ai  dbedientia 
mandatorum,  quos  Moralia 
wca7itw;  nidlus  quantumius 
ChristianuSy  est  solutus. 


VIII. 
Symbola  tria. 
Syrnbola  tria,  Niccmum, 
Athanasij,  et  quod  vulgo 
Apostolicum  appellatur,  om- 
nino  recipienda  sunt  et  cre- 
denda.  Nam  Jii'missimis 
Scrip)turarum  testimonijs 
probaH  p>ossunt. 


IX. 

Peccatum  Ooriginale. 

Peccatum  originis  non  est 
(ft  fdbulantur  Pelagiani) 
in  imitatione  Adami  situm, 
sed  est  xitium  et  depraua- 
tio  naturm  euiuslihet  homi- 
nis  ex  Adamo  naturallter 
propngati,  qua  Jit,  vt  ah  ori- 
ffiihdi'iiistitia  qudm  longis- 


English  Ed.  1571. 
Wherefore  they  are  not  to 
be  hearde  Avhiclie  faigne 
that  the  olde  fathers  dyd 
looke  only  for  transitorie 
jDromises.  Although  the 
lawe  geuen  from  God  by 
Moses,  as  touchyug  cere- 
monies and  rites,  do  not 
bynde  Christian  men,  nor 
the  ciuile  preceptes  there- 
of, ought  of  necessitie  to 
be  reccaucd  in  any  com- 
mon wealth  :  yet  notwith- 
standyng,  no  Christian  man 
whatsoeuer,  is  free  from 
the  obedience  of  the  com- 
manndementes,  ■u-liicli  arc 
called  morall. 

VIII. 
Of  the  three  C redes. 
The  three  Credes,  Nicene 
Crede,  AtJianasian  Crede, 
and  that  whiche  is  com- 
monlye  called  the  Apos- 
tles' Crede,  ought  through- 
lye  to  be  receaued  and  be- 
leued :  for  they  may  be 
proued  by  moste  certayne 
warrauntes  of  holye  script- 
ure. 

IX. 

Of  originall  or  hirtli  sinnc. 
Originall  sinne  standeth 
not  in  the  following  of 
Adam  (as  the  Pelagians 
do  vaynely  talkc)  but  it  is 
the  fault  and  corruption 
of  the  nature  of  euery 
man,  that  naturally  is  en- 
gendered  of  the   ofspring 


American  Revis.  1801. 
Man.  Wherefore  they  are 
not  to  be  beard,  -nhich 
feign  that  the  old  Fathers 
did  look  only  for  transi- 
tory promises.  Although 
the  Law  given  from  God 
by,  Moses,  as  touching 
Ceremonies  and  Rites,  do 
not  bind  Christian  men, 
nor  the  Civil  precepts 
thereof  ought  of  necessity 
to  be  received  in  any  com- 
monwealth; yet  notwith- 
standing, no  Christian  man 
whatsoever  is  free  from 
the  obedience  of  the  Com- 
mandments which  arc 
called  Moral. 

VIII. 

Of  the  Creeds. 
The  Nicene  Creed,  and 
that  which  is  commonly 
called  the  Apostles'  Creed, 
ought  tlwroughly  to  be  I'c- 
ceived  and  believed:  for 
they  may  be  proved  by 
most  certain  warrants  of 
Holy  Scripture. 


IX. 

Of  Original  or  BirtJi-Sin. 
Original  sin  standeth 
not  in  the  following  of 
Adam  (as  the  Pelagians 
do  vainly  talk) ;  l)ut  it  is 
the  fault  and  corruption 
of  the  Nature  of  every 
man,  that  naturally  is  en- 
gendered of  the  offspring 


THE  THIRTY-NINE  ARTICLES  OF  THE  CHURCH  OF  ENGLAND.     493 


Ed.  Lax.  15G3. 

sime  distet,  ud  malum  sua 
natura  proijendeat^  et  earo 
semper  aduersus  spiritum 
concupiscat.  Vnde  in  vno 
quoque  nasceiitlum,  iram  Dei 
atque  damnationem  meretur. 
Manet  etiam  in  renatis  Tuec 
naturcB  deprauatio  ;  qua  Jiti 
ut  affectus  carnis,  grace 
fpovTjfia  aapicoc,  (quod  alij 
sapientiam,  alij  sensum,  alij 
affectum,  cdij  studium  [car- 
nis^ inteipretantur)  legi  Dei 
71071  suhjiciatu.  Et  quanqudm 
renatis  et  credentibus  nidla 
propter  Christum  est  con- 
demnatio,  2^eccati  tamen  in 
sese  rationem  habere  Concu- 
piscentiam  fatetur  Aposto- 
lus. 


De  Libero  Arbitrio. 

Ea  est  hominis  jwst  lap- 
sum  Adm  conditio,  iit  sese 
naturalibus  suis  mribus  et 
bonis  operibus  ad  Jidem  et 
invocationem  Dei  conuertere 
ac  j)?'ffjM7'«?'e  non  2^ossit: 
Quare  absque  gratia  Dei, 
qum  2jer  Christum  est,  nos 
prceiteniente,  vt  uelimus,  et 
cooperante  dum  volurnus,  ad 


English  Ed.  1571. 
of  Adam,  wliercby  man  is 
very  farre  gone  from  orig- 
inal! ryghteousness,  and  is 
of  bis  owne  nature  en- 
cliued  to  euyll,  so  that  tbe 
flesbe  lusteth  alwayes  con- 
trary to  the  spirite,  and 
therefore  in  euery  person 
borne  into  this  world  e,  it 
deserueth  Gods  wrath  and 
damnation.  And  this  in- 
fection of  nature  doth  re- 
mayne,  yea  in  them  that 
are  regenerated,  whereby 
the  luste  of  the  fleshe, 
called  in  Greke  ipp6vi)iia 
(rapKug,  which  some  do  ex- 
pounde  the  wisdome,  some 
sensualitie,  some  the  affec- 
tion, some  the  desyre  of 
the  fleshe,  is  not  subiect 
to  the  lawe  of  God.  And 
although  there  is  no  con- 
demnation for  them  that 
beleue  and  are  baptized: 
yet  the  Apostle  doth  con- 
fesse  that  concupiscence 
and  luste  hath  of  it  selfe 
the  nature  of  synne. 

X. 

Of  free  icyll. 
The  condition  of  man 
after  the  fall  of  Adam  is 
suche,  that  he  can  not 
turne  and  prejjare  hym 
selfe  by  his  owne  naturall 
strength  and  good  workes, 
to  fayth  and  calling  vpon 
God :  Wherefore  we  haue 
no  power  to  do  good 
workes  pleasauut  and  ac- 


American  Revis.  1801. 
of  Adam ;  whereby  man  is 
very  far  gone  from  original 
righteousness,  and  is  of  his 
own  nature  inclined  to 
evil,  so  that  the  flesh  lust- 
eth always  contrary  to  the 
spirit ;  and  therefore  in 
every  person  born  into 
this  world,  it  deserveth 
God's  wrath  and  damna- 
tion. And  this  infection 
of  nature  doth  remain,  yea 
in  them  that  are  regener- 
ated ;  whereby  the  lust  of 
the  flesh,  called  in  Greek 
(ppoviijia  aapKOQ  (which  somc 
do  expound  the  wisdom, 
some  sensuality,  some  the 
affection,  some  the  desire, 
of  the  flesh),  is  not  subject 
to  the  Law  of  God.  And 
although  there  is  no  con- 
demnation for  them  that 
believe  and  are  baptized ; 
yet  the  Apostle  doth  con- 
fess, that  concupiscence 
and  lust  hath  of  itself 
the  nature  of  sin. 


X. 

OfFree-Will  ^ 
The  condition  of  Man 
after  the  fall  of  Adam  is 
such,  that  he  can  not  turn 
and  prepare  himself,  by 
his  own  natural  strength 
and  good  works,  to  faith, 
and  calling  upon  God. 
Wherefore  we  have  no 
power  to  do  good  works 
pleasant  and  accej^table  to 


494 


SYMBOLA  EVANGELIC  A. 


Ed.  L.vt.  1563. 
pietatis  opera  facienda,  qiice 
Deo  grata  sint  et  accepta, 
nihil  vaUmus. 


XI. 

De  Hominis  lustificatione. 
Tantum  propter  meritum 
Domini  ac  Seruatoris  nostri 
Teste  Christi,  per  fidem^  non 
propter  opera  et  merita  no- 
stra^ iusti  coram  Deo  repu- 
tamur :  Qimre  solu  fide  nos 
iustificari,  doctrina  est  salu- 
berrima,  ac  consolationis  pjU- 
nissima:  ut  in  ITomilia  de 
lustificatione  hominis  fusiiis 
explicatur. 


XII. 

De  bonis  Operibus. 
Bona  opera  qum  suntfruc- 
tus  fidei  et  iustificatos  se- 
quuntur,  quanquam  peccata 
nostra  CTpiari  ct  diuini  iu- 
dicij  seiieritatem  ferre  non 
possunt,  Deo  tamen  grata 
sunt  et  accejAa  in  Christo, 
atque  ex  uera  et  uiua  fide 
necessario prqfluunt^  ut  plane 
ex  illis,  ceque  fides  iiiua  co- 
gnosci  possit,  atque  arlor  ex 
fructu  iudicari. 


English  Ed.  1571. 
ceptable  to  God,  -without 
the  grace  of  God  by  Christe 
preuentyng  us,  that  we  may 
haue  a  good  wyll,  and 
workyng  with  vs,  when  w'e 
haue  that  good  wyll. 

XI. 

Of  the  iustification  of  man. 
"We  are  accomi^ted  right- 
eous before  God,  only  for 
the  merite  of  our  Lord  and 
sauiour  Jesus  Christe,  by 
faith,  and  not  for  our  owne 
workes  or  deseruynges. 
Wherefore,  that  we  are  ius- 
tified  by  fayth  onely,  is  a 
most  wholesome  doctrine, 
and  very  full  of  comfort, 
as  more  largely  is  expressed 
in  the  Homilie  of  iustifica- 
tion. 

XII. 

Of  good  worl-es. 
Albeit  that  good  workes 
which  are  the  fruites  of 
foj'th,  and  folowe  after 
iustification,  can  not  put 
away  our  sinnes,  and  en- 
dure the  seueritie  of  Gods 
iudgcmeut :  yet  are  they 
pleasing  and  accejJtable  to 
God  in  Christe,  and  do 
spring  out  necessarily  of  a 
true  and  liuely  fayth,  in 
so  muche  that  by  them,  a 
lyuely  fayth  may  be  as  eui- 
dently  knowcn,  as  a  tree 
discerned  by  the  fruit. 


American  Eevis.  1801. 
God,  without  the  grace  of 
God  by  Christ  preventing 
us,  that  we  may  have  a 
good  will,  and  working 
with  us,  when  we  have 
that  good  will. 

XL 
Of  the  Justification  of  Man. 
We  are  accounted  right- 
eous before  God,  only  for 
the  merit  of  our  Lord  and 
Saviour  Jesus  Christ  by 
Faith,  and  not  for  our 
own  works  or  deservings. 
Wherefore,  that  we  are 
justified  by  Faith  only,  is 
a  most  wholesome  Doc- 
trine, and  very  full  of  com- 
fort, as  more  largely  is  ex- 
pressed in  the  Homily  of 
Justification. 

XII. 

Of  Good  Worl:s. 
Albeit  that  Good  Works, 
which  are  the  fruits  of 
Faith,  and  follow  after 
Justification,  can  not  put 
away  our  sins,  and  endure 
the  severity  of  God's  judg- 
ment; yet  are  they  pleas- 
ing and  acceptable  to  God 
in  Christ,  and  do  spring 
out  necessarily  of  a  true 
and  lively  Faith ;  insomuch 
that  by  them  a  lively  Faith 
may  be  as  evidently  known 
as  a  tree  discerned  by  the 
fruit. 


THE  THIRTY-NINE  ARTICLES  OF  THE  CHURCH  OF  ENGLAND.     495 
Ed.  Lat.  1563.  English  Ed.  1571.  American  Kevis.  1801. 


XIII. 

Opera    ante   lustificatio- 
nem. 

Opera  qumjiimt  ante  gra- 
tiam  Christi,  et  spii'itus  eius 
afflatum,  cum  ex  fide  lesic 
Christi  noil  prodeant^  mi- 
nime  Deo  grata  sunt :  neque 
yratiam  (ut  midti  uocant) 
de  congruo  mei'entur :  Imo 
ctim  non  sint  facta  ut  Deus 
ilia  fieri  uoluit  et  p^'cecepit, 
peccati  rationem  habere  non 
dubitamios. 


XIV. 

Opera  Supererogationis. 
Opera  qiuc  supererogatio- 
nis appellant^  non  possunt 
sine  arrogantia  et  im2netate 
prcedicari.  Nam  illis  de- 
clarant liomines  non  tantiim 
se  Deo  redder e  qim  tenentur 
sed  plus  in  eius  gratiam  fa- 
cere  quam  deberent :  cum 
ap)erte  Christus  dicat:  Gum 
feceritis  omnia  qtuecunque 
prcBcepta  stint  vobis,  dicite: 
Serui  inutiles  suinus. 


XIII. 

Of  iDorhes   before   iustifica- 
tion. 

Workes  done  before  the 
grace  of  Cliriste,  and  the 
inspiration  of  his  si^irite, 
are  not  pleasaunt  to  God 
forasmuche  as  they  spring 
not  of  fayth  in  Jesu  Christ, 
neither  do  they  make  men 
meete  to  receaue  grace,  or 
(as  the  schole  aucthours 
saye)  deserue  grace  of  con- 
gruitie  :  yea  rather  for  that 
they  are  not  done  as  GOD 
hath  wylled  and  com- 
maunded  them  to  be  done, 
we  doubt  not  but  they  haue 
the  nature  of  synne. 

XIV. 

Of  worlrs  of  supererogation. 
Voluntarie  workes  be- 
sydes,  ouer  and  aboue 
Gods  commaundemcntes, 
which  they  call  workes 
of  supererogation,  can  not 
be  taught  without  arro- 
gancie  and  impietie.  For 
by  them  men  do  declare 
that  they  do  not  onely 
render  vnto  God  as  muche 
as  they  are  bounde  to  do, 
but  that  they  do  more  for 
his  sake  than  of  bounden 
duetie  is  required  :  Where- 
as Cliriste  sayth  playnly. 
When  ye  have  done  al  that 
are  commaunded  to  you, 
say.  We  be  vnprofltable 
seruantes. 


XIII. 

Of  Worhs  before  Justifica- 
tion. 

Works  done  before  the 
grace  of  Christ,  and  the 
Inspiration  of  his  Spirit, 
are  not  pleasant  to  God, 
forasmuch  as  they  spring 
not  of  faith  in  Jesus  Christ; 
neither  do  they  make  men 
meet  to  receive  grace,  or 
(as  the  School-authors  saj') 
deserve  grace  of  congruity : 
yea  rather,  for  that  they 
are  not  done  as  God  hath 
willed  and  commanded 
them  to  be  done,  we  doubt 
not  but  they  have  the  na- 
ture of  sin. 

XIV. 

Of  Worlcs  of  Si/perei'ogation. 
Voluntary  Works  besides, 
over  and  above,  God's  Com- 
mandments, which  they  call 
Works  of  Supererogation, 
can  not  be  taiight  without 
arrogancy  and  impiety :  for 
by  them  men  do  declare, 
that  they  do  not  only  ren- 
der unto  God  as  much  as 
they  are  bound  to  do,  but 
that  they  do  more  for  his 
sake,  than  of  bounden  duty 
is  required :  whereas  Christ 
saith  plainly.  When  ye  have 
done  all  that  are  command- 
ed to  you,  say,  We  are  un- 
profitable servants. 


490 


Ed.  Lat.  15G3. 


XV. 

Nemo  praetcr  Christum  sine 
peccato, 

Chrktus  ill  nostrce  naturoe 
ueritate  per  omnia  similis 
/actus  est  nobis,  excepto  pec- 
cato, a  quo  2)rorsus  erat  im- 
miinis,  turn  in  came  turn  in 
spiritu.  Venit,  ut  Agnns 
absque  macula,  esset,  qui 
mundi  peccata  jyer  iinmola- 
tioneni  sui  semel  factum, 
toller et :  et  peccatum  {ut 
inqiiit  loannes)  in  eo  non 
erat.  Seel  nos  reliqui,  etiam 
baptizati,  et  in  Chi'isto  re- 
generati,  in  multis  tamen 
offendimus  omnes :  Et  si 
dixerimus  quia  peccatum 
non  habemus,  nos  ip)SOS  sedu- 
cimus,  et  Veritas  in  nobis 
non  est. 


XVI. 
De  Lapsis  post  Baptismum. 
Non  omne  2}cccatum  Mor- 
tale  post  ba2>tismum  uolun- 
tarie  perj>etratum,  est  pec- 
catum in  Spiritum  sanctum 
et  irremissible.  Proinde  lap- 
sis  a  baptismo  in  peccata, 
locus  pmnitentia  non  est  ne- 
gandus.  Post  acceptum  spi- 
ritum sanctum,  possunuis  a 
gratia  data  rccedere  atqne 
peecare,  denuoque  per  gra- 
tiam  Dei  resurgere  ac  resi- 
2)iscere.  Ideoque  illi  dam- 
nandi  sunt,  qui  se  quamdiu 


SYMBOLA  EVANGELICA. 

Ekglish  Ed.  1571.  American  Revis.  1801. 


XV. 

Of  Christe  alone  without 
sinne. 

Christe  in  tlic  trueth  of 
cure  nature,  was  made  lyke 
vnto  vs  in  al  tliinges  (sinne 
only  except)  from  wliicli  he 
was  clearley  voyde,  both  in 
his  fleshe,  and  in  his  spir- 
ite.  He  came  to  be  the 
lambe  without  sjiot,  who 
by  tlie  sacrifice  of  hym  self 
once  made,  shoulde  take 
away  the  sinnes  of  the 
worlde :  and  sinne,  (as  S. 
John  sayeth)  was  not  in 
hym.  But  al  we  the  rest, 
(although  baptized,  and 
borne  agayne  in  Christ) 
yet  offende  in  many 
thinges,  and  if  we  say  we 
haue  no  sinne,  we  deceaue 
our  selues,  and  the  trueth 
is  not  in  vs. 

XVI. 

Of  sinne  after  Bajjtisme. 

Not  cuery  deadly  sinne 
willingly  committed  after 
baptisme,  is  sinne  agaynst 
the  holy  ghost,  and  vnpar- 
donable.  Wherefore  the 
graunt  of  rcpcntaunce  is 
not  to  be  denyed  to  such 
as  fall  into  sinne  after  bap- 
tismo. After  we  have  re- 
ceaued  the  holy  ghost,  we 
may  depart  from  grace 
gcuen,  and  full  into  sinne, 
and  by  the  grace  of  God 
(we    may)    aryse    agayne. 


XV. 

Of  Christ  alone  tcithout 
Sin. 

Christ  in  the  truth  of  our 
nature  was  made  like  unto 
us  in  all  things,  sin  only 
except,  from  which  he  was 
clearly  void,  both  in  his 
flesh,  and  in  his  spirit. 
He  came  to  be  the  Lamb 
without  .spot,  who,  by  sac- 
rifice of  himself  once  made, 
should  take  away  the  sins 
of  the  world ;  and  sin  (as 
Saint  John  saith)  was  not 
in  him.  But  all  we  the 
rest,  although  baptized, 
and  born  again  in  Christ, 
yet  oflFend  in  many  things ; 
and  if  we  say  we  have  no 
sin,  we  deceive  ourselves, 
and  the  truth  is  not  in  us. 


XVI. 

Of  Sin  after  Baptism.  -" 
Not  every  deadly  sin 
willingly  committed  after 
Baptism  is  sin  against  the 
Holy  Ghost,  and  unpardon- 
able. Wherefore  the  grant 
of  repentance  is  not  to  be 
denied  to  such  as  fall  into 
sin  after  Baptism.  After 
w'c  have  received  the  Holj' 
Ghost,  wc  may  dejjart  from 
grace  given,  and  fall  into 
sin,  and  by  the  grace  of 
God  we  may  arise  again, 
and  amend  our  lives.    And 


THE  THIRTY-NINE  ARTICLES  OF  THE  CHURCH  OF  ENGLAND.     497 


Ed.  Lat.  1563. 

Mc  viuant,  amjylius  non  posse 
peccare  affirmant,  aut  vere 
resipiscentibus  jioenitentm  lo- 
cum denegant. 


XVII. 

DePrsedestinatione  et  Elec- 
tione. 

PrcBciestinatio  ad  uitam, 
est  mternum  Dei  praposiium, 
quo  ante  iacta  mundi  fun- 
damenta,  suo  consilio,  nobis 
quidem  occulto,  constanter 
decreuit,  eos  quos  in  Christo 
elegit  ex  hominum  genere,  a 
maledicto  et  exitio  liberare, 
atque  ut  uasa  in  Tionorem 
efficta,  per  Christum  ad 
ceternam  salutem  adducere 
Vnde  qui  tarn  praclaro  Dei 
beneficio  sunt  donati,  illi  spi- 
ritti  eius  opp)ortuno  tempore 
operante,  secundum  p>^oj)osi- 
tum  eius  uocantur :  uoca- 
tioni  per  gratiam  parent  : 
itLstificantur  gratis:  adop- 
tantur  in  Jilios;  miigeniti 
lesu  Christi  imagini  effici- 
untur  conformes:  in  bonis 
opieribus  sancte  ambulant : 
et  demum  ex  Dei  misericor- 
dia  jjertingunt  ad  semjntei'- 
nam  fcelicitatem. 


EKGLisn  Ed.  1571. 
and  amend  our  lyucs.  And 
tlierefore,  tliey  are  to  be 
condemned,  whiche  say 
they  can  no  more  sinne 
as  long  as  they  lyue  here, 
or  denie  the  place  of  for- 
geuenesse  to  such  as  true- 
ly  repent. 

XVII. 

Of  p)redestination  and  elec- 
tion. 

Predestination  to  lyfe,  is 
the  euerlastyng  purpose  of 
God,  whereby  (before  the 
foundations  of  the  world 
were  layd)  he  hath  con- 
stantly decreed  by  his 
councell  secrete  to  vs,  to 
deliuer  from  curse  and 
damnation,  those  whom  he 
hath  chosen  in  Christe  out 
of  mankynd,  and  to  bryng 
them  by  Christe  to  euer- 
lastyng saluation,  as  vessels 
made  to  honour.  Where- 
fore they  which  be  indued 
with  so  excellent  a  benefite 
of  God,  be  called  accordyng 
to  Gods  purpose  by  his  spi- 
rite  workyng  in  due  season : 
they  through  grace  obey 
the  callyng  :  they  be  iusti- 
fied  freely :  they  be  made 
sonnes  of  God  by  adoption : 
they  be  made  lyke  the  im- 
age of  his  onelye  begotten 
Sonne  Jesus  Cliriste :  they 
walke  religiously  in  good 
workes,  and  at  length  by 
Gods  mercy,  they  attaine  to 
euerlastyng  felieitie. 


American  Reyis.  1801. 
therefore  they  are  to  be  con- 
demned, which  say,  they 
can  no  more  sin  as  long  as 
they  live  here,  or  deny  the 
place  of  forgiveness  to  such 
as  truly  repent.  • 


XVII. 

Of  Predestination  and  Elec- 
tion. 

Predestination  to  Life  is 
the  everlasting  puriDose  of 
God,  whereby  (before  the 
foundations  of  the  world 
were  laid)  he  hath  con- 
stantly decreed  by  his 
counsel  secret  to  us,  to  de- 
liver from  curse  and  dam-- 
nation  those  whom  he  hath 
chosen  in  Christ  out  of  man- 
kind, and  to  bring  them  by 
Christ  to  everlasting  salva- 
tion, as  vessels  made  to 
honour.  Wherefore,  they 
which  be  endued  with  so 
excellent  a  benefit  of  God, 
be  called  according  to 
God's  purpose  by  his  Spir- 
it working  in  due  season : 
they  through  Grace  obey 
the  calling :  they  be  justi- 
fied freely :  they  be  made 
sons  of  God  by  adoption  :- 
they  be  made  like  the  im- 
age of  his  only-l>egotten 
Son  Jesus  Christ :  they 
walk  religiously  in  good 
works,  and  at  length,  by 
God's  mercy,  they  attain 
to  everlasting  felicity. 


49S 


SYMBOLA  EVANGELICA. 


Ed.  Lat.  15G3. 
Quemadmodum  Prcedesti- 
nationis  et  Eledionis  nostrce 
in  Christo  X'^'^  consideration 
dulcis,  siiauis  et  ineffahilis 
consolationis  plena  est  vere 
pijs  et  Ids  qui  sentiunt  in 
se  uim  spiritus  CHBISTI, 
facta  caiiiis  et  memh'a  qws 
adhuc  sunt  super  tcrram 
mortificantem,  animumque 
ad  cadestia  et  superna  ra- 
pientem,  turn  quia  fidem 
nostram  de  aterna  salute 
conscquenda  j)^^'  Christum 
plurimum  staMlit  atque 
confirmat,  turn  quia  amo- 
rem  nostrum  in  Deum  ue- 
hementer  accendit ;  ita  lio- 
minibus  curiosis,  carnalibus, 
et  spiritu  Christi  destitutis, 
db  oculos  jierjyetuo  versari 
Prcedestination  is  Dei  scn- 
tentiam,  2)ernitiosissimu)n, 
est  2)7'ai€i2}itiumn  iinde  illos 
Diabolus  protrudit,  uel  in 
desjjerationem,  uel  in  atque 
2^ern  it  iosa  m  imp  urissimce 
vitce  securitatem. 


Deinde  promissiones  di- 
uinas  sic  amplecti  oportet, 
tit  nobis  in  Sacris  Uteris 
qcneraliter  propositi  sunt: 
Et  Dei  voluntas  in  nostris 
actionibus  ea   sequenda   est, 


English  Ed.  1571. 

As  the  godly  consydera- 
tion  of  predestination,  and 
our  election  in  Cbriste,  is 
full  of  sweete,  pleasaunt, 
and  vnspeakeable  comfort 
to  godly  persons,  and  such 
as  feele  in  themselues  the 
working  of  the  spirite  of 
Christe,  mortifying  the 
workes  of  tlie  fleshe,  and 
their  earthlye  members, 
and  drawing  vp  their 
mynde  to  hygh  and  heau- 
enly  thinges,  as  well  be- 
cause it  dotla  greatly  estab- 
lyshe  and  coufirme  their 
fayth  of  eternal  saluation 
to  be  enjoyed  through 
Christe,  as  because  it  dotli 
feruently  kindle  their  loue 
towardes  God.  So,  for  cu- 
rious and  carnal  persons, 
lacking  the  spirite  of 
Christe,  to  haue  continu- 
ally before  their  eyes  the 
sentence  of  Gods  predesti- 
nation, is  a  most  daunger- 
ous  downefall,  whereby  the 
deuyll  doth  thrust  them 
either  into  desperation,  or 
into  rechelesnesse  of  most 
vncleane  lining,  no  lesse 
perilous  then  desperation. 

Furthermore,'  Ave  must 
receaue  Gods  promises  in 
such  wyse,  as  they  be  gener- 
ally set  foorth  to  vs  in  holy 
scripture :  and  in  our  do- 
yuges,  that  wyl  of  God  is  to 


American  Revis.  1801. 

As  the  godly  considera- 
tion of  Predestination,  and 
our  Election  in  Christ,  is 
full  of  sweet,  pleasant,  and 
unspeakable  comfort  to 
godly  persons,  and  such 
as  feel  in  themselves  the 
working  of  the  Spirit  of 
Christ,  mortifying  the 
works  of  the  flesh,  and 
their  earthly  meml)crs,  and 
drawing  up  their  mind  to 
liigh  and  heavenly  things, 
as  Avell  because  it  doth 
greatly  establish  and  con- 
firm their  faith  of  eternal 
Salvation  to  be  enjoyed 
through  Christ,  as  because 
it  doth  fervently  kindle 
their  love  towards  God : 
So,  for  curious  and  carnal 
persons,  lacking  the  Sjiirit 
of  Christ,  to  have  contin- 
ually before  their  eyes  the 
sentence  of  God's  Predes- 
tination, is  a  most  danger- 
ous downfall,  whereby  the 
Devil  doth  thrust  them 
either  into  desperation,  or 
into  wretchlessness  of  most 
unclean  living,  no  less  per- 
ilous than  des^jeration. 

Furthermore,  we  must 
receive  God's  promises  in 
such  wise,  as  they  be  gener- 
ally set  forth  to  us  in  Holy 
Scripture ;  and,  in  our  do- 
ings, that  Will  of  God  is 


'  In  the  Forty-two  Articles  of  1  r.r>3  there  is  the  addition :  '  Although  the  decrees  of  pre- 
destination are  unknown  unto  us.' 


THE  THIRTY-NINE  ARTICLES  OF  THE  CHURCH  OF  ENGLAND.     499 


Ed.  Lat.  1563. 
quam  in  uerbo  Dei  habemus 
diserte  reiielatam. 


XVIII. 

Tantum  in  nomine  Christi 
speranda  est  a;terna  sa- 
lus. 

Svnt  illi  anathematizandi 
qui  dicer e  audent,  mium- 
quemqxie  in  Lege  aut  secta 
quam  projitetur,  esse  seruan- 
dum:  modo  iuxta  illam  et 
lumen  naturm  accurate  mxe- 
rit:  cum  sacrce  literce  tan- 
tum lesu  Christi  nomen 
prcedicent,  in  quo  saluos 
fieri  homines  opoi'teat. 


XIX. 

De  Ecclesia. 

Ecclesia  Christi  uisibills. 
est  coitus  Jidelium,  in  quo 
uertum  Dei  purum  j^rc^di- 
cattir,  et  sacramenta^  quo- 
ad ea  qitce  necessario  exi- 
guntur,  iuxta  Christi  insti- 
tutum  recte  administran- 
tur. 


Sicut  errauit  ecclesia  Hie- 
rosolymitana,  Alexandrina 
et  Antiochena :  ita  et  errauit 
Ecclesia  Eomana,  non  so- 
lum quoad  agenda  et  coere- 
moniarum  ritus,  uei'um  in 
hijs  etiam  quce  credenda 
sunt. 


English  Ed.  1571. 
be  folowed,  which  we  hauc 
expreslye  declared  vnto  vs 
in  the  worde  of  God. 

XVIII. 

Of  oltaynyng  eternall  salua- 
tion,  only  l>y  the  name  of 
Christe. 

They  also  are  to  be  had 
accursed,  that  presume  to 
say,  that  euery  man  shal 
be  saued  by  the  lawe  or 
sect  which  he  professeth, 
so  that  he  be  diligent  to 
frame  his  life  accordyng  to 
that  lawe,  and  the  light  of 
nature.  For  holy  scripture 
doth  set  out  vnto  vs  onely 
the  name  of  Jesus  Christe, 
whereby  men  must  be  saved. 

XIX. 

Of  the  Church. 

Tlie  visible  Church  of 
Christe,  is  a  congregation 
of  faythfiiU  men  in  the 
which  the  pure  worde  of 
God  is  preached,  and  the 
Sacramentes  be  duely  minis- 
tred,  accordyng  to  Christes 
ordinaunce  in  all  those 
thynges  that  of  necessitie 
are  requisite  to  the  same. 

As  the  Church  of  Hieru- 
salem,  Alexandria,  and  An- 
tioche  haue  erred  :  so  also 
the  Church  of  Rome  hath 
erred,  not  only  in  their 
liuing  and  maner  of  cere- 
monies, but  also  in  matters 
of  fayth. 


[    American  Revis.  1801. 
to  be  followed,  which  we 
have  expressly  declared  un- 
to us  in  the  Word  of  God. 

XVIII. 

Of  ohtaining  eternal  Salva- 
tion only  T)y  the  Name  of 
Christ. 

They  also  are  to  be  had 
accursed  that  presume  to 
say.  That  every  man  shall 
be  saved  by  the  Law  or 
Sect  which  he  professeth, 
so  that  he  be  diligent  to 
frame  his  life  according  to 
that  Law,  and  the  light  of 
Nature.  For  Holy  Scripture 
doth  set  out  unto  us  only  the 
Name  of  Jesus  Christ,where' 
by  men  must  be  saved. 

XIX. 

Of  the  Church. 

The  visible  Church  of 
Christ  is  a  congregation  of 
faithful  men,  in  the  which 
the  pure  Word  of  God  is 
preached,  and  the  Sacra- 
ments be  duly  ministered 
according  to  Christ's  ordi- 
nance, in  all  those  things 
that  of  necessity  are  requi- 
site  to  the  same. 

As  the  Church  of  Jeru- 
salem, Alexandria,  and  An- 
tioch,  have  erred ;  so  also 
the  Church  of  Rome  hath 
erred,  not  only  in  their  liv- 
ing and  manner  of  Ceremo- 
nies, but  also  in  matters  of 
Faith. 


500 


Ed.  Lat.  15C3 


XX. 

De  Ecclesiee  autoritate. 

Halct  EccUsia  Hitus  sta- 
tuenclb  ius,  et  injidei  contro- 
uersijs  autoritatem,  quamuis 
EccIesicB  non  licet  quicquam 
instituere,  quod  verbo  Del 
scripto  aduersetur^  nee  uniim 
scripturcB  locum  sic  exponere 
potest,  ut  alteri  contradicat. 
Quare  licet  Ecclesia  sit  di- 
uinoriim  librorum  testis  et 
conseruatrix,  attamen  vt  ad- 
uersus  eos  nihil  decernere^ 
ita  prater  illos  nihil  creden- 
dum  de  necessitate  salutis 
debet  dbtrudere. 


XXI. 

De  autoritate  Conciliorum 
Generalium. 

Oeneralia  Concilia  sine 
iussu  et  uoluntate  jjr«nci- 
pum  congrcgari  non  ^ws- 
sunt,  et  vbi  connenerint,  quia 
ex  hominihis  constant,  qui 
non  omnes  spiritu  et  iicrhis 
Dei  reguntiir,  et  errare  pos- 
sunt,  et  interdum  errarunt, 
etiam  in  hijs  quca  ad  nor- 
mam  2)ietatis2^ertincnt :  ideo 
qvm   al)   illis   constituuntKr, 


SYMBOLA  EVANGELICA. 

English  Ed.  1571.  American  Revis.  1801. 


XX. 

0/  the  aucthoi'itie  of  the 
Church. 

The  Church  hath  power 
to  decree  Rites  or  Ceremo- 
nies, and  auctlioritic  in  con- 
trouersies  of  fayth :  And 
yet  it  is  not  lawfull  for  the 
Church  to  ordayne  any 
thyng  that  is  contrarie  to 
Gods  worde  written,  ney- 
ther  may  it  so  expounde 
one  place  of  scrijiture,  that 
it  be  repugnauntto  another. 
Wherefore,  although  the 
Churche  be  a  witnesse  and 
a  keper  of  holy  M'rit:  yet, 
as  it  ought  not  to  decree 
any  thing  agaynst  the 
same,  so  besides  the  same, 
ought  it  not  to  enforce  any 
thing  to  be  beleued  for 
necessitie  of  saluation. 

XXI. 

Of  the  aucthoritie  ofgcncrall 
Counselles. 

Genercdl  Counsels  mmj  not 
be  gathered  together  without 
tJie  commaundement  and  wyll 
of  2}'>'inces.  And  lohen  they 
be  gathered  together  {foras- 
muche  as  they  be  an  assem- 
blie  of  men,  whereof  all  be 
not  gouerned  tcith  the  spirite 
and  icord  of  God)  they  may 
erre,  and  sometyme  haue 
erred,  eiien  in  thinges  imr- 


XX. 

Of  the  Authority  of  the 
Church. 

The  Church  hath  power 
to  decree  Rites  or  Ceremo- 
nies, and  authority  in  Con- 
troversies of  Faith :  and  yet 
it  is  not  lawful  for  the 
Church  to  ordain  any  thing 
that  is  contrary  to  God's 
Word  written,  neither  may 
it  so  expoimd  one  place  of 
Scripture,  that  it  be  repug- 
nant to  another.  Where- 
fore, althougli  the  Church 
be  a  witness  and  a  keeper 
of  Holy  Writ,  yet,  as  it 
ought  not  to  decree  any 
thing  against  the  same,  so 
besides  the  same  ought  it  y 
not  to  enforce  any  thing 
to  be  believed  for  neces- 
sity of  Salvation. 

XXI. 

Of  the  AutJiority  of  General 

Councils.^ 


'  The  Twenty-first  of  the  English  Articles  is  omitted  in  the  Amer.  ed.,  because  it  is  partly  of 
a  local  and  civil  nature,  and  is  provided  for,  as  to  the  remaining  parts  of  it,  in  other  Articles. 


THE  THIRTY-NINE  ARTICLES  OF  THE  CHURCH  OF  ENGLAND.     501 


Ed.  Lat.  1oG3. 

ut  ad  Sainton  necessaria, 
neqxie  robur  huient,  neque 
autoritatcm,  nisi  ostendi 
possint  e  sacris  Uteris  esse 
desumpta. 


XXII. 

De  Purgatorio. 
Doctrina  Romanensiwn 
de  Purgatorio^  de  Indid- 
gentijs,  de  veneratione  et 
adoratione  turn  Imaginum 
turn  Bcliquiariim,  nee  non 
de  imcocatione  Sanctorum, 
res  est  futilis,  inaniter  con- 
ficta,  et  nulUs  Scri2:>tura- 
rum  testimonijs  innititnr, 
imo  'cerlo  Dei  contradicit. 


XXIII. 

Nemo  in  Ecclesia  ministret 
nisi  uocatus. 

Non  licet  cuiquajn  su- 
mere  sibi  munus  ^Ji/&Z/ce 
praidicandi,  ant  admini- 
strandi  Sacramenta  in  Ec- 
clesia, nisi  p)'>'i'US  fuerit  ad 
hcBC  dbeunda  legitime  iwca- 
tus  et  missus.  Atqiie  illos, 
legitime  uocatos  et  missos 
existimare  debemiis,  qui  2^er 
homines,  quibus  2'>otestas  no- 
candi  Ministros  atque  mit- 
tendi  in  nineani  Domini 
pidtlice  concessa  est  in  Ec- 
clesia, cooptati  fuerint  et 
asciti  in  hoc  opus. 


English  Ed.  1571. 

teynyng  vnto  God.  Wher- 
fore,  thinges  ordayned  iy 
them  as  necessary  to  salua- 
tion,  heme  neyther  strength 
nor  auctlioritie,  vnlesse  it 
may  le  declared  that  tliey  de 
taken  out  of  holy  Scripture. 

XXII. 
Of  Purgatoi'ie. 
The  Romislie  doctrine 
concernyng  purgatorie, 
pardons,  worshipping  and 
adoration,  as  well  of  im- 
ages, as  of  reliques,  and 
also  inuocation  of  Saintes, 
is  a  fonde  thing,  vainly  in- 
uented,  and  grounded  vpon 
no  warrantie  of  Scripture, 
but  rather  repugnaunt  to 
the  worde  of  God. 

XXIII. 

Of  ministryng  in  the  congre- 
gation. 

It  is  not  lawful  for  any 
man  to  take  vpon  hym  the 
office  of  publiquc  preach- 
yng,  or  ministring  the  Sac- 
ramentes  in  the  congrega- 
tion, before  he  be  lawfully 
called  and  sent  to  execute 
the  same.  And  those  we 
ought  to  iudge  lawfully 
called  and  sent,  whiche  be 
chosen  and  called  to  this 
worke  by  men  who  haue 
publique  auctlioritie  geucn 
vnto  them  in  the  congre- 
gation, to  call  and  sende 
ministers  into  the  Lordes 
vineyarde. 


Amekican  Revis.  1801. 


XXII. 

Of  Purgatory.  — 
The  Romish  Doctrine 
concerning  Purgatory,  Par- 
dons, Worshipping  and 
Adoration,  as  well  of  Im- 
ages as  of  Relics,  and  also 
Invocation  of  Saints,  is  a 
fond  thing,  vainly  invent- 
ed, and  grounded  uj^on  no 
warranty  of  Scripture,  but 
rather  repugnant  to  the 
Word  of  God. 

XXIII. 

Of  Ministering  in  the  Con- 
gregation. 

It  is  not  lawful  for  any 
man  to  take  upon  him  the 
office  of  public  preaching, 
or  ministering  the  Sacra- 
ments in  the  Congregation, 
before  he  be  lawfully  called, 
and  sent  to  execute  the 
same.  And  those  we  ought 
to  judge  lawfully  called  and 
sent,  which  be  chosen  and 
called  to  this  work  by  men 
who  have  public  authority 
given  unto  them  in  the 
Congregation,  to  call  and 
send  Ministers  into  the 
Lord's  vineyard. 


502 

Ed.  Lat.  1563. 

XXIV. 

Agendum  est  in  Ecclesia 
lingua  quie  sit  populo 
nota. 

Lingua  populo  noii  intel- 
lecta  j)ubUcas  in  ecclesia  pre- 
ces  peragere,  aut  Sacramenta 
aclministrare,  terlo  Dei  et 
pi'imitiuce  Ecclesia}  consue- 
tudini  plane  repugnat. 


XXV. 

De  Sacramentis. 
Sacramenta  a  Christo  in- 
stituta,  non  tantum  sunt 
notm  jirofessionis  Christiano- 
rum,  sed  certa  qucedam  jjo- 
tius  testimonia,  et  efficacia 
signa  gi'ati(P,  atque  honce  in 
nos  voluntatis  Dei,  ^jer  qua 
inuisihiliter  ipse  in  nohis 
operatui%  nostrdmque  Jidem 
in  se,  non  solum  excitat, 
ucrumetiam  conjirmat. 

Duo  d  Christo  Domino 
nostra  in  Euangelio  insti- 
tuta  stint  Sacramenta^  scili- 
cet Baptismus  et  C'cena  Do- 
mini. 

Quinque  ilia  iiulgo  no- 
minata  Sacramenta,  scilicet, 
Conjirmatio,  Panitentia,  Or- 
do,  Matrimonium,  et  Ex- 
trema  xinctio,  pro  sacramen- 
tis euangelicis  hdbenda  non 
sunt,  ut  quae  partim  a  praua 
Apostolorum  imitatione  pro- 


SYMBOLA  EVANGELICA. 

English  Ed.  1571.  American  Revis.  1801. 


XXIV. 

Of  speaTcyng  in  the  congre- 
gation, in  such  a  tongue  as 
the  j)€ople  vnderstandcth. 

It  is  a  tiling  playncly  re- 
pugnauut  to  the  -wordc  of 
God,  and  the  custome  of 
the  primitiue  Chui'che,  to 
haue  publiquc  prayer  in 
the  Churchc,  or  to  minis- 
ter the  Sacramentes  in  a 
tongue  not  vnderstanded 
of  the  people. 

XXV. 

Of  the  Sacramentes. 

Sacramentes  ordayned  of 
Christe,  be  not  onely  badges 
or  tokens  of  Christian  mens 
profession  :  but  rather  they 
be  certaine  sure  witnesses 
and  eftectuall  signes  of 
grace  and  Gods  good  wyll 
towardes  vs,  by  the  which 
he  dotli  worke  inuisiblie  in 
vs,  and  doth  not  only  quick- 
en, but  also  strengthen  and 
confirme  our  fayth  in  hym. 

There  are  two  Sacra- 
mentes ordayned  of  Christe 
our  Lorde  in  the  Gospell, 
that  is  to  say,Baptisme,and 
the  Supper  of  the  Lorde. 

Those  fyue,  commonly 
called  Sacramentes,  that  is 
to  say.  Confirmation,  Pcn- 
aunce.  Orders,  Matriraonie, 
and  extreme  Vnction,  are 
not  to  be  compted,  for  Sac- 
ramentes of  the  gospel,  bc- 
insr  such  as  haue  growen 


XXIV. 

Of  SpeaTcing  in  the  Congre- 
gation in  such  a  Tongue  as 
the  pjeople  iinderstandeth. 

It  is  a  thing  plainly  re- 
pugnant to  the  Word  of 
God,  and  the  custom  of 
the  Primitive  Church,  to 
have  i)ublic  Prayer  in  the 
Church,  or  to  minister  the 
Sacraments,  in  a  tongue 
not  understanded  of  the 
people. 

XXV. 

Of  the  Sacraments. 

Sacraments  ordained  of 
Christ  be  not  only  badges 
or  tokens  of  Christian  men's 
profession,  but  rather  they 
be  certain  sure  witnesses, 
and  effectual  signs  of  grace, 
and  God's  good  will  to- 
wards us,  by  the  which  he 
doth  work  invisibly  in  us, 
and  doth  not  only  quick- 
en, but  also  strengthen  and 
confirm  our  Faith  in  him. 

There  are  two  Sacra- 
ments ordained  of  Christ 
our  Lord  in  the  Gospel, 
that  is  to  say.  Baptism,  and 
the  Supper  of  the  Lord. 

Those  five  commonly 
called  Sacraments,  that  is 
to  say.  Confirmation,  Pen- 
ance, Orders,  Matrimony, 
and  Extreme  Unction,  are 
not  to  be  counted  for  Sac- 
raments of  the  Gosi)el,  be- 
ing  such   as   have    grown 


/ 

THE  THIRTY-NINE  ARTICLES  OF  THE  CHURCH  OF  ENGLAND.     503 


Ed.  Lat.  1563. 

fiuxerunt,  partim  uitce  sta- 
tus sunt  in  scripturis  qui- 
dem  p7'dbati,  sed  sacramen- 
torum  eandem  cum  daptismo 
et  coena  Domini  rationem 
non  hahentes:  quomodo  nee 
Pcenitentia,  ut  quce  signum 
aliquod  uislbile  seu  cceremo- 
niam  a  Deo  institutam  non 
liabeat. 

Sacr amenta  non  in  hoc 
instituta  sunt  cl  Christo,  ut 
spectarcntm\  aut  circumfe- 
rentu7',  sed  ut  rite  illis  iite- 
remur:  et  in  hijs  duntaxat 
qui  digne  p>6reipiunt,  salu- 
tai'em  Jiabent  cffectum:  qui 
uerd  indigne  perci2nunt, 
damnationem  {ut  inquit 
Paulus)  sibi  ipsis  acqui- 
runt. 


XXVI. 

Ministroriun  malitia  non 
tollit  efficaciam  institu- 
tionum  diuinarum. 

Qvamuis  in  Ecclesia  uisi- 
Mli  bonis  mali  semper  sint 
admixti,  atqus  interdum  mi 
nisterio  uer'bi  et  sacramen- 
torum  administrationi  pi'ce- 
sint,  tamen  cum  non  sua  sed 
Christi  nomine  agant,  eiiis- 
que  mandato  et  autoritate 
ministrent,  illorum  ministe- 
ric  uti  licet,  cum  in  verbo 
Dei  audiendo,  tum  in  sacra- 
mentis  percipiendis.  Neque 
per  illorum  malitiam  effee- 
Vol.  III.— K  k 


English  Ed.  1571, 
partly  of  the  corrupt  folow- 
ing  of  the  Apostles,  jmrtly 
are  states  of  life  alowed 
m  the  scriptures:  but  yet 
haue  not  lyke  nature  of 
Sacramentes  -with  Baptisme 
and  the  Lordes  Supper,  for 
that  they  haue  not  any  vis- 
ible sigue  or  ceremonie  or- 
dayned  of  God. 

The  Sacramentes  were 
not  ordayned  of  Christ  to 
be  gased  vpon,  or  to  be 
caryed  about ;  but  that  we 
shoulde  duely  use  them. 
And  in  such  only,  as  wor- 
thyly  receaue  the  same, 
they  haue  a  wholesome 
effect  or  operation :  But 
they  that  receaue  them 
vnworthyly,  purchase  to 
them  selues  damnation,  as 
S.Paul  sayth. 

XXVI. 

Of  the  unwoj'thi/nesse  of  the 
ministers,  ichich  hinder 
not  the  effect  of  the  Sacra- 
mentes. 

Although  in  the  visible 
Churche  the  euyl  be  euer 
myngled  with  the  good, 
and  sometime  the  euyll 
haue  cheefe  aucthoritie  in 
the  ministration  of  the 
worde  and  Sacramentes : 
yet  forasmuch  as  they  do 
not  the  same  in  their  own 
name  but  in  Christes,  and 
"clo  minister  by  his  com- 
mission and  aucthoritie, 
we   mav  vse   their   minis- 


American  Re  vis.  1801. 
partly  of  the  corrupt  fol- 
lowing of  the  Apostles, 
partly  arc  states  of  life  al- 
lowed in  the  Scriptures; 
but  yet  have  not  like  na- 
ture of  Sacraments  with 
Baptism,  and  the  Lord's 
Supper,  for  that  they  have 
not  any  visible  sign  or  cere- 
mony ordained  of  God. 

The  Sacraments  were  not 
ordained  of  Christ  to  be 
gazed  upon,  or  to  be  car- 
ried about,  but  that  we 
should  duly  use  them.  And 
in  such  only  as  worthily  re- 
ceive the  same,  they  have 
a  Avholesome  ctFect  or  oper- 
ation :  but  they  that  re- 
ceive them  unworthily, 
purchase  to  themselves 
damnation,  as  Saint  Paul 
saith. 

XXVI. 

Of  the  Unworthiness  of  the 
Ministers,  which  hinders 
not  the  effect  of  the  Sacra- 
ments. 

Although  in  the  visible 
Church  the  evil  be  ever 
mingled  with  the  good, 
and  sometimes  the  evil 
have  chief  authority  in  the 
Ministration  of  the  Word 
and  Sacraments,  yet  foras- 
much as  they  do  not  the 
same  in  their  own  name, 
but  in  Christ's,  and  do 
minister  by  his  commis- 
sion and  authority,  we  may 
!  use  their  Ministry,  both  in 


504 


SYMBOLA  EVANGELICA. 


Ed.  Lat.  1563. 
tus  imtitutorum  Christi  tol- 
litu}\  ant  gratia  donorum 
Del  mimiitur,  quoad  eos 
qui  fide  et  rite  sihi  oblata 
perciinunt,  qiice  j'^'oiiter  in- 
stitutioneni  CHBISTI  et 
promissionem  efficacia  sunt, 
licet  2}er  7nalos  administren- 
tur. 


Ad  Ecchsloi  tamen  disci- 
plinam  pertinent,  ut  in 
malos  ministros  inquiiritur, 
accusenturqiie  ah  Jiijs,  qui 
eoriim  flagitia  nouerint,  at- 
que  tandem  iusto  conuicti 
iudicio,  deponantur. 


XXVII. 
De  Baptismo. 

Baptismns  non  est  tan- 
tilm  professionis  signum  ac 
discriminis  nota,  qua  Chri- 
stiani  d  non  Christianis  dis- 
cernantur,  sed  etiam  est  si- 
gnum Hegenerationis,  per 
quod  tanquam  j^j^r  instru-\ 
inentum  recti  iaptismum 
suspitientes,  ecclesice  insei'un- 
tur,  promissiones  dc  JRemis- 
sione  peecatoriim  atque  Adoj)- 
tione  nostra  in  filios  Dei, 
per  Spiritum  sanctum  nisi- 


Englisii  Ed.  1571. 
trie,  both  in  hearing  the 
word  of  God,  and  in  t?ie 
receauing  of  the  Sacra- 
mentcs.  Neither  is  y"  ef- 
fect of  Christcs  ordinaunce 
taken  away  by  their  wick- 
ednesse,  nor  the  grace  of 
Gods  gyftes  diminished 
from  sucli  as  by  fayth  and 
ryghtly  do  receaue  the 
Sacrameutes  ministered 
vnto  them,  wliich  be  ef- 
fectual!, because  of  Christes 
institution  and  promise,  al- 
tliougli  they  be  ministred 
by  euyll  men. 

Neuerthelesse,  it  apper- 
teyneth  to  tlie  discipline 
of  the  Churchc,  that  cnqui- 
rie  be  made  of  euyl  min- 
istres,  and  that  they  be  ac- 
cused by  those  that  haue 
knowledge  of  their  of- 
fences :  and  finally,  beyng 
founde  gyltie  by  iust  iudge- 
meut,  be  deposed. 

XXVII. 

Of  Baptisme. 
Baptisme  is  not  onely  a 
signc  of  profession,  and 
markc  of  difference,  where- 
by Christian  men  are  dis- 
cerned frotn  other  that  be 
not  christened :  but  is  also 
a  signc  of  regeneration  or 
newe  byrth,  whereby  as  by 
an  instrument,  they  that  re- 
ceaue baptisme  rightly,  are 
grafted  into  the  ChurchT 
the  promises  of  the  for- 
geuenesse  of  sinne,  and  of 


American  Revis.  1801. 
hearing  the  "Word  of  God, 
and  in  receiving  the  Sac- 
raments. Neither  is  the 
effect  of  Christ's  ordinance 
taken  away  by  their  wick- 
edness, nor  the  grace 
of  God's  gifts  diminished 
from  such  as  by  faith,  and 
rightly,  do  receive  the  Sac- 
raments ministered  unto 
them;  which  be  eff"ectual, 
because  of  Christ's  insti- 
tution and  promise,  al- 
though they  be  ministered 
by  evil  men. 

Nevertheless,  it  ajjper- 
taineth  to  the  discipline 
of  the  Church,  that  in- 
quiry be  made  of  evil 
Ministers,  and  that  they 
be  accused  by  those  that 
have  knowledge  of  their 
offences ;  and  finally,  being 
found  guilty,  by  just  judg- 
ment be  deposed. 

XXVII. 

Of  Bapitism. 
Baptism  is  not  only  a 
sign  of  profession,  and 
mark  of  diflerence,  wliere- 
by  Christian  men  are  dis- 
cerned from  others  that 
be  not  christened,  but  it 
is  also  a  sign  of  Regenera- 
tion or  New-Birth,  where- 
by, as  by  an  instrument, 
they  that  receive  Baptism 
rightly  are  grafted  into  the 
Church ;  the  promises  of 
the  forgiveness  of  sin,  and 


THE  THIRTY-NINE  ARTICLES  OF  THE  CHURCH  OF  ENGLAND.     505 


Ed.  Lat.  1563. 

hiliter  dbsignanttir^  fides  con- 
firmatur,  et  iii  diuinm  i/i- 
uocationis,  gratia,  augetur. 


Baptismus  2^(ivuulo7'nm 
omnino  in  ecclesia  retinen- 
dus  est,  ut  qui  cum  Ch'i- 
sti  institutione  optime  con- 
gruat. 

XXVIII. 

Dc  Coena  Domini. 
Cc&na  Domini  non  est 
tantilm  signum  mutuce  te- 
neuolentice  Christianorum 
inter  sese,  iieriim  potiils  est 
sacr  amentum  nostrce  per 
mortem  Christi  redemptio- 
nis.  Atque  adeo  rite,  digne 
et  cum  fide  stimentihis,  ^;a- 
nis  qiiem  frangimus,  est 
communicatio  cor^wris  Chri- 
sti: similiter  poctdum  hene- 
dictionis,  est  communicatio 
sanguinis  Cliristi. 


Panis  et  tini  transxdh 
stantiatio  in  Eucharistia, 
ex  sacris  Uteris  prolari  non 
potest,  sed  apertis  scriptu- 
rm  verUs  aduersatur,  sacra- 
imnti   naturam   euertit,   et 


English  Ed.  1571. 
our  adoption  to  be  the 
sonnes  of  God,  by  the 
holy  ghost,  are  visibly 
signed  and  scaled :  fayth 
is  confyrmed :  and  grace 
increased  by  vertue  of 
prayer  vnto  God. 

The  baptisme  of  young 
children,  is  in  any  wyse 
to  be  retayned  in  the 
Churche,  as  most  agre- 
able  with  the  institution 
of  Christe. 

XXVIII. 

Of  tlie  Lordes  Suj^j^er. 

The  Supper  of  the  Lord, 
is  not  only  a  signe  of  the 
loue  that  Christians  ought 
to  haue  among  them  selues 
one  to  another :  but  rather 
it  is  a  Sacrament  of  our 
redemption  by  Christes 
death.  Insomuch  that  to 
suche  as  ryghtlie,  worthy- 
ly,  and  with  fayth  receaue 
the  same  the  bread  wliiche 
we  breake  is  a  parttak- 
yng  of  the  body  of 
Christe,  and  likewyse  the 
cuppe  of  blessing,  is  a 
parttakyng  of  the  blood 
of  Christe. 

Transubstantiation  (or 
the  chaunge  of  the  sub- 
staunce  of  bread  and  wine) 
in  the  SupjDer  of  the  Lorde, 
can  not  be  proued  by  holye 
writ,  but  is  repugnaunt  to 
the  playne  wordes  of  script- 
ure, ouerthroweth  the  nat- 
ure   of  a   Sacrament,  and 


American  Revis.  1801. 
of  our  adoption  to  be  the 
sons  of  God  by  the  Holy 
Ghost,  are  visibly  signed 
and  sealed;  Faith  is  con- 
firmed, and  Grace  increased 
by  virtue  of  prayer  unto 
God. 

The  Baptism  of  young 
Children  is  in  any  wise  to 
be  retained  in  the  Church, 
as  most  agreeable  with  the 
institution  of  Christ. 


XXVIII. 

Of  the  Lord's  Supper. 
The  Supper  of  the  Lord 
is  not  only  a  sign  of  the 
love  that  Christians  ought 
to  have  among  themselves 
one  to  another;  but  rather 
it  is  a  Sacrament  of  our 
Redemption  by  Christ's 
dcatli:  insomuch  that  to 
such  as  rightly,  worthily, 
and  with  faith,  receive  the 
same,  the  Bread  which  we 
break  is  a  partaking  of  the 
Body  of  Christ;  and  like- 
wise the  Cup  of  Blessing 
is  a  partaking  of  the  Blood 
of  Christ. 

Transubstantiation  (or 
the  change  of  the  substance 
of  Bread  and  Wine)  in  the 
Supper  of  the  Lord,  can 
not  be  proved  by  Holy 
Writ ;  but  is  repugnant  to 
the  plain  words  of  Script- 
ure, overthroweth  the  nat- 
ure  of  a  Sacrament,  and 


50G 


SYMBOL  A  EVANGELIC  A. 


Ed.  Lat.  1563. 
multarum  superstitioniim 
dedit  occasionem} 

Corpus  Chrisii  dutiw,  ac- 
c'qritur,  et  manducatur  in 
ccena,  tuntum  codesti  et  spi- 
ritucdl  ratione.  Medium  au- 
tem  quo  Corpus  Chnsti  ac- 
cipitur  et  manducatur  in 
cce7ia,Jides  est. 


Saa'amentum  Euchariatice 
ex  institutione  Chnsti  non 
senidbatur,  circumferebatur, 
clctuibatur,  nee  adoraiatur. 


[XXIX. 


[Impii,  et  fide  vitta  de- 
stituti,  licet  carnaliter  et 
visibiliter  {vt  Augustinus  lo- 
quitur) corpoi'is  et  sangui- 
nis Christi  sacramentum 
dentihus  premant^  nullo  ta- 
men  modo  Christi  j>ar<i«j5<?s 
efficiuntur.  Sed  2>otius  tan- 
tee  rei  sacramentum  sen  sym- 


Englisu  Ed.  1571. 
hath    geuen    occasion    to 
many  superstitions. 

The  body  of  Christe  is 
geuen,  taken,  and  eaten  in 
the  Supper  only  after  an 
heauenly  and  spirituall 
maner :  And  the  meane 
wliereby  the  body  of 
Christe  is  rcceaued  and 
eaten  in  the  Supper,  is 
fayth. 

The  Sacrament  of  the 
Lordes  Supper  was  not 
by  Christes  ordinaunce  re- 
serued,  caryed  about,  lyft- 
ed  vp,  or  worsliipped. 

XXIX. 

Of  the  tcicled  which  do  not 
eate  the  iody  of  Christe  in 
the  vse  of  the  Lordes  Sup>- 
2)er. 

Tlie  wicked,  and  suche 
as  be  voyde  of  a  liuelye 
fiiyth,  although  they  do 
carnally  and  visibly  j^resse 
with  their  teeth  (as  Saint 
Augustine  sayth)  the  Sac- 
rament of  the  body  and 
blood  of  Christ :  yet  in  no 
wyse  are  the  partakers  of 


American  Revis.  1801. 
hath    given    occasion    to 
many  sujierstitions. 

The  Body  of  Christ  is 
given,  taken,  and  eaten,  in 
the  Supper,  only  after  an 
heavenly  and  spiritual  man- 
ner. And  the  mean  where- 
by the  Body  of  Christ  is 
received  and  eaten  in  the 
Supper,  is  Faith. 

The  Sacrament  of  the 
Lord's  Supper  was  not  by 
Christ's  ordinance  reserved, 
carried  about,  lifted  up,  or 
worshijjed. 

XXIX. 

Of  the  Wicled,  xchich  eat  not 
the  Body  of  Christ  in  the 
use  of  the  Lord's  Stqyper. 

The  Wicked,  and  such 
as  be  void  of  a  lively  faith, 
although  they  do  carnally 
and  visibly  press  with  their 
teeth  (as  Saint  Augustine 
saith)  the  Sacrament  of 
the  Body  and  Blood  of 
Christ ;  yet  in  no  wise  are 
they  partakers  of  Christ: 


'  The  following  clause  against  the  real  presence  and  iibiquity  of  Christ's  body  Avas  here 
added  in  the  Parker  Latin  MS.,  but  struck  out  in  the  Synod :  '  Chrhtus  in  calum  ascendens, 
corpori  suo  Immortcditatem  dedit,  Naturam  non  abstulit  humane  enini  nature  veritatcm  (iuxta 
Scripturas),  perpetuo  retinet,  quavi  uno  et  dejinito  Loco  esse,  et  non  in  vndta,  vel  omnia  si- 
mul  locd  diffundi  oportet.  Qmun  ig'ttur  Chrlstus  in  celum  sublatiis,  ihi  usque  ad  finevi  seculi 
permansurus,  atquc  inde,  non  (diunde  (ut  loquitur  Augustinus)  venturus  sit,  ad  indicandum 
viuos  et  mortuos,  non  debet  quisqumn  Jidelium,  et  cnrnis  eius,  et  sanguinis,  realem,  et  corpora- 
lem  (m<  lopuuntur)  presentiam  in  Ev.charistia  vel  credere,  vel  projiteri.  Corjnis  tamen  Christi 
datur,'  et^. 

*  This  Article,  which  agrees  with  the  Zwingliaii  and  Calvinistic  theory  against  the  Lutheran, 
is  wanting  in  all  the  printed  copies  until  1571,  and  has  here  been  supplied  from  the  Parker 
MS.     See  Hardwick,  p.  315,  note  3,  and  p.  143. 


THE  THIRTY-NINE  ARTICLES  OF  THE  CHURCH  OF  ENGLAND      507 


Ed.  Lat.  1563. 

tolum  ad  judicium  sihi  man- 
ducant  et  biiiint.] 


XXIX.  [XXX.] 
De  Vtraque  Specie. 
Calix  Domini  Laicis  7ion 
est  denegandus :  utraque 
enim  pars  dominici  mera- 
menti  ex  Christi  institutione 
et  prcBcepto,  omnibus  Chri- 
stianis  e.v  cequo  adminis- 
trari  debet. 


XXX.  [XXXI.] 

De  unica  Christi  oblatione 
in  Cruce  perfecta. 

Oblatio  Christi  semelfacta^ 
perfecta  est  redemiJtio^  pjro- 
pitiatio^  et  satisfactio  ^jro 
omnibtis  jjeccatis  totius  mun- 
di,  tarn  o^-iginalibus  quam 
actualibus.  JSkque  ^jrflB^er 
illatn  unieam  est  tdla  alia 
pro  i^eccatis  expiatio.  Vnde 
missarxim  saerificia^  quibus 
uulgo  diccbatur,  Saeerdotem 
offerre  Christum  in  remis- 
sionem  2'xxna  aut  culim  pro 
uiuis  et  defunctis,  blasphema 
figmenta  sunt,  et  pernitiosce 
imposturce. 


XXXI.  [XXXII.] 
De  Coniiigio  Sacerdoturu. 
Episcopis,   Presbyteris,   et 
Diaconis,  nidlo  mandato  di- 


Englisii  Ed.  1571.         |    American  Reyis.  1801. 
Christe,  but  rather  to  their  but  rather,  to   their   con- 


condemnation  do  eate  and 
driuke  the  signe  or  Sacra- 
ment of  so  great  a  thing. 

XXX. 

Of  both  Tcindes. 
The  cuppe  of  the  Lorde 
is  not  to  be  denyed  to  the 
laye  people.  For  both  the 
partes  of  the  Lordes  Sac- 
rament, by  Christes  ordi- 
naunce  and  comiiiaunde- 
ment,  ought  to  be  minis- 
tred  to  all  Christian  men 
alike. 

XXXI. 

Cfthe  one  oblation  of  Christe 
finished  vppon  the  Crosse. 

The  offering  of  Christ 
once  made,  is  the  perfect 
redemption,  propiciation, 
and  satisfaction  for  all  the 
sinnes  of  the  whole  worlde, 
both  originall  and  actuall, 
and  there  is  none  other 
satisfaction  for  sinne,  but 
that  alone.  Wherefore  the 
sacrifices  of  Masses,  in  the 
which  it  was  commonly 
said  that  the  Priestes  did 
offer  Christe  for  the  quicke 
and  the  dead,  to  haue  re- 
mission of  payne  or  gylt, 
were  blasphemous  fables, 
and  daungerous  deceits, 

XXXII. 

Of  the  mariage  of  Priestes. 
Byshops,    Priestes,    and 


demnation,  do  eat  and 
drink  the  sign  or  Sacra- 
ment of  so  great  a  thing. 

XXX. 

Of  both  Kinds. 
■  The  Cup  of  the  Lord  is 
not  to  be  denied  to  the 
Lay-people:  for  both  the 
parts  of  the  Lord's  Sacra- 
ment, by  Christ's  ordi- 
nance and  commandment, 
ought  to  be  ministered  to 
all  Christian  men  alike. 


XXXI. 

OftTie  one  Oblation  of  Christ 
finished  vpon  the  Cross. 

The  Offering  of  Christ 
once  made  is  that  perfect 
redemption,  propitiation, 
and  satisfaction,  for  all  the 
sins  of  the  whole  world, 
both  original  and  actual; 
and  there  is  none  other 
satisfaction  for  sin,  but 
that  alone.  Wherefore  the 
sacrifices  of  Masses,  in  the 
which  it  was  commonly 
said  that  the  Priest  did 
offer  Christ  for  the  quick 
and  the  dead,  to  have  re- 
mission of  pain  or  guilt, 
were  blasphemous  fables, 
and  dangerous  deceits. 

XXXII. 

Of  the  Marriage  of  Priests. 
Bishops,     Priests,     and 


Deacons,    are     not     com- ;  Deacons,     are     not    com- 


508 


SYMBOLA  EVANGELICA. 


Ed.  Lat.  15C3. 
uino  prceceptum  est,  ut  aut 
calibatum  itoueant,  aut  d 
matrimonio  abstineant.  Li- 
cet igitur  etiam  illis,  vt  cce- 
tei'is  omnibus  Christianis, 
vU  hoc  ad  2}i^tatem  magis 
facere  iudicauei'int,  pro  suo 
arlitratu  matrimonium  con 
traJiere. 


XXXII.  [XXXIII.] 

Excommunicati  nitandi 
sunt. 

Qvi  per  pvMicam  Eeclesim 
deniintiationem  rite  ab  uni- 
tate  ecclesi(B  ivcecisus  est  et 
excommunicatus,  is  ab  nni- 
uei'sa  fidelium  mxdtitudine, 
donee  per  pcenitentiam  pid)- 
lice  reconciliatus  fuerit,  ar- 
bitrio  ludicis  competentis, 
habendus  est  tanqunm  Eih- 
niciis  et  Publicamis. 


XXXIII.  [XXXIV.] 
Traditiones  Ecclesiasticae. 

Traditiones  atque  cceremo- 
nias  easdem,  non  omnino  ne- 
cessarium  est  esse  nbiqtie  ant 
prorsua  consimiles.  Nam  et 
uari(B  semper  fuerunt,  et 
mutari  p^ssunt,  j9?'o  regio- 
mtm,  tem]}orum,  et  morum 
dincrsitate,  modo  nihil  con- 
tra tierbum  Dei  instituatw. 


English  Ed.  1571. 
maunded  by  Gods  lawe 
eythcr  to  vowc  the  estate 
of  single  lyfe,  or  to  ab 
stayne  from  mariage 
Therefore  it  is  lawful!  also 
for  them,  as  for  all  other 
Christian  men,  to  mary  at 
tlier  owne  discretion,  as 
they  shall  iiidge  the  same 
to  serue  better  to  godly- 
nesse. 

XXXIII. 

Of  excommunicate  ^je?'SO?!s, 
hoice  they  are  to  be  auoided. 

That  person  whiche  by 
open  denmitiation  of  the 
Churche,  is  rightly  cut  of 
from  the  vnitie  of  the 
Cliurche,  and  excommuni- 
cated, ought  to  be  taken 
of  the  whole  multitude  of 
the  faythfull  as  an  Heathen 
and  Publicaue,  vntill  he  be 
openly  reconciled  by  pen- 
aunce,  and  receaued  into 
the  Churche  by  a  iudge  that 
hath  aucthoritie  thereto. 

XXXIV. 

Of  the  traditions  of  the 
Churche. 

It  is  not  necessaric  that 
traditions  and  ceremonies 
be  in  al  jilaces  one,  or  vt- 
terly  like,  for  at  all  times 
they  haue  ben  diuerse,  and 
may  be  chaungcd  accordyng 
to  the  diuersitie  of  coun- 
treys,  times,  and  mens  ma- 
nors, so  that  nothing  lie  or- 
deyned  against  Gods  worde.  I 


Americais'  Revis,  1801. 
manded  by  God's  Law, 
either  to  vow  the  estate 
of  single  life,  or  to  abstain 
from  marriage :  therefore 
it  is  lawful  for  them,  as  for 
all  other  Christian  men,  to 
marry  at  their  own  discre- 
tion, as  they  shall  judge 
the  same  to  serve  better  to 
godliness. 


XXXIII. 

Of  excommunicate  Persons, 
hoiD  they  are  to  be  avoided. 

That  jiersou  which  by 
open  denunciation  of  the 
Church  is  rightly  cut  off 
from  the  unity  of  the 
Church,  and  excommuni- 
cated, ought  to  be  taken 
of  the  whole  multitude  of 
the  faithful,  as  a  Heathen 
and  Publican,  until  he  be 
openly  reconciled  by  pen- 
ance, and  received  into  the 
Church  by  a  judge  that 
hath  authority  thereunto. 

XXXIV. 

Of  the  Traditions  of  the 
Church. 

It  is  not  necessary  that 
Traditions  and  Ceremonies 
be  in  all  places  one,  or  ut- 
terly like ;  for  at  all  times 
they  have  been  divers,  and 
may  be  changed  according 
to  the  diversity  of  coun- 
tries, times,  and  men's  man- 
ners, so  that  nothing  be  or- 
dained against  God's  Word. 


THE  THIllTY-NINE  ARTICLES  OF  THE  CHURCH  OF  ENGLAND.     509 


Ed.  Lat.  1563. 

Traditione^  et  cceremonias 
ecclesiusticas  qim  cum  nerbo 
Dei  non  2^'>'ffnant,  et  stmt 
autoritate  2iMica  institutce 
atque  probatce,  quisquis  jyri- 
uato  consilio  tiolens  et  data 
opera  2)uUice  uiolauej'it,  is, 
lit  qui  peccat  in  2J''^d>licum 
ordinem  ecclesice,  quique  Ice- 
dit  autoritatem  Magistra- 
tus,  et  qui  infirmm'wn  fra- 
trum  conscientias  uuliierat, 
puhlice,  lit  ccEteri  timeant, 
arguendus  est. 


Qucelibet  ecclesia  particu- 
larism sine  nationalis  auto- 
ritatem halet  instituendi, 
mutaiidi,  aut  abrogandi  cce- 
remonias aut  ritns  Ecclesi- 
asticos,  liumana  tantum 
autoritate  institutos,  modo 
omnia  cedijicationem  fimit. 

XXXIV.  [XXXV.] 

Catalogus  Homiliarum. 

Tomus  secundus  Uomilia- 
rum,  quartim  singidos  titulos 
huie  Articulo  suhiunximus, 
continet  piam  et  salutarem 
doctrinam,  et  hijs  tempori- 
ius  necessariam,  non  minus 
qudm  prior  Tomus  Homilia- 
rum  qucB  ceditai  sunt  tempore 
Edicardi  sexti.  Itaque  em 
in  ecclesijs  per  ministros  di- 
ligenter  et  dare,  ut  d  pojmlo 


English  Ed.  1571. 

Wliosoeuer  tlirough  his 
priuate  iudgement,  wyll- 
yngly  and  iiurposely  doth 
ojjenly  breake  the  tradi- 
tions and  ceremonies  of 
the  Church,  which  be  not 
repuguauut  to  the  wordc 
of  God,  and  be  ordayned 
and  approued  by  common 
aucthoritie,  ought  to  be 
rebuked  openly  (that  other 
may  feare  to  do  the  lyke), 
as  he  that  oflfcndeth  agaynst 
the  Common  order  of  the 
Churche  and  hurteth  the 
aucthoritie  of  the  Magis- 
trate, and  v/oundcth  the 
consciences  of  the  weake 
brethren. 

Euery  particuler  or  na- 
tional! Churche,  hatli  auc- 
thoritie to  ordain  e,  chaunge, 
and  abolislie  ceremonies  or 
rites  of  the  Churche  or- 
deyned  onlye  by  mans  auc- 
thoritie, so  that  all  thinges 
be  done  to  edifiyng. 

XXXV. 

Of  Homilies. 

The  seconde  booke  of 
Homilies,  the  seuerall  titles 
whereof  we  haue  ioyned 
vnder  this  article,  doth 
conteyne  a  godly  and 
wholesome  doctrine,  and 
necessarie  for  these  tymes, 
as  doth  the  former  booke 
of  Homilies,  which  were 
set  foorth  in  the  time  of 
Edwarde    the    sixt :     and 


Amekican  Revis.  1801. 

Whosoever,  through  his 
private  judgment,  willing- 
ly and  purposely,  doth 
openly  break  the  Tradi- 
tions and  Ceremonies  of 
the  Church,  which  be  not 
repugnant  to  the  Word  of 
God,  and  be  ordained  and 
approved  by  common  au- 
thority, ought  to  be  re- 
buked openly  (that  others 
may  fear  to  do  the  like), 
as  he  ihat  oflfendeth  against 
the  common  order  of  the 
Church,  and  hurteth  the 
authority  of  the  Magis- 
trate, and  woundeth  the 
consciences  of  the  weak 
brethren. 

Every  particular  or  na- 
tional Church  hath  author- 
ity to  ordain,  change,  and 
abolish,  Ceremonies  or  Rites 
of  the  Church  ordained 
only  by  man's  authority, 
so  that  all  things  be  done 
to  edifying. 

XXXV. 

Of  the  Homilies. 

The  Second  Book  of 
Homilies,  the  several  titles 
whereof  we  have  joined 
under  this  Article,  doth 
contain  a  godly  and  whole- 
some Doctrine,  and  neces- 
sary for  these  times,  as 
doth  the  former  Book  of 
Homilies,  which  were  set  ^ 
forth  in  the  time  of  Ed- 
ward the  Sixth  ;  and  there 


510 


SYMBOLA  EVANGELICA. 


Ed.  Lat.  1563. 
intelUgi  possint,  recitandas, 
esse  iudicamus. 


[XXXIV.] 
Catalogus  Homiliarum. 

Be  recto  ecdesm  usii. 

Aduersus  Idololcitr'm  peri 
cida. 

De  repcirandis  ae  2iurga7ulis 
ecclesijs. 

De  lonis  operibus. 

De  ieiunio. 

In  gulm  atque  ebrietatis  uitia. 

In  nimis  sumptnosos  xiestium 
aptparatus. 

De  oratione  sine  preeatione. 

De  loco  et  tempore  orationi 
destinatis. 

De  publicis  preeibzis  ac  Sa- 
cramentis,  idiomate  uul- 
gari  omnibusque  noto,  Jia- 
bendis. 

De  sacrosancta  nerbi  divini 
antoritate. 

De  eleemosma. 

De  Christi  natiuitate. 

De  dominica  passione. 

De  resurrectione  Domini. 

De  digna  corjwris  et  san- 
guinis dominici  in  ccena 
Domini  p>artici2}atione. 

De  donis  spiritus  sancti. 

In  diebtfs,  qiii  iixdgo  lloga- 
tionum  dicti  sunt,  concio. 

De  matrimonij  statu. 

De  otio  seu  socordia. 

De  ijcenitcutia. 


English  Ed.  1571. 
therefore  we  iudge  them  to 
be  read  in  Churches  by  the 
Ministers  diligently,  and 
distinctly,  that  they  may 
be  vnderstanded  by  the 
people. 

Of  the  names  of  the  Homilies. 
1  Of  the  right  vse  of  the 

Churche. 
3  Agaynst  perill  of  Idola- 
trie. 

3  Of  rejjayring  and  keping 
cleane  of  Churches. 

4  Of  good  workcs,  first  of 
fastyng. 

5  Agaynst  gluttony  and 
drunkennesse. 

6  Agaynst  excesse  of  ap- 
parell. 

7  Of  prayer. 

8  Of  the  place  and  time 
of  prayer. 

9  That  common  prayer 
and  Sacramentes  ought 
to  be  ministred  in  a 
knowen  tongue. 

10  Of  the  reucrente  esti- 
mation of  Gods  worde. 

11  Of  almes  doing. 

12  Of  the  Natiuitie  of 
Christe. 

1 3  Of  the  passion  of  Christe. 

14  Of  the  resurrection  of 
Christe. 

15  Of  the  worthie  receauing 
of  the  Sacrament  of  the 
body  and  blood  of 
Christe. 

IC  Of  the   gyftes    of  the 

holy  ghost. 
17  For  the  Rogation  daves.  | 


American  Revis.  1801. 
fore  we  judge  them  to 
be  read  in  Churches  by 
the  Ministers,  diligently 
and  distinctly,  that  they 
may  be  understanded  of 
the  people. 

Of  the  Names  of  the  Horn  Hies. 

1.  Of  the  right  Use  of  the 
Church. 

2.  Against  Peril  of  Idol- 
atry. 

3.  Of  repairing  and  keep- 
ing clean  of  Churches. 

4.  Of  good  Works :  fii'st 
of  Fasting. 

5.  Against  Gluttony  and 
Drunkenness. 

6.  Against  Excess  of  Aj)- 
parel. 

7.  Of  Prayer. 

8.  Of  the  Place  and  Time 
of  Prayer. 

9.  That  Common  Prayers 
and  Sacraments  ought 
to  be  ministered  in  a 
known  tongue. 

10.  Of  the  reverend  Esti- 
mation of  God's  Word. 

11.  Of  Alms-doing. 

12.  Of  the  Nativity  of 
Christ. 

13.  Ofthe  Passion  of  Christ. 

14.  Of  the  Resurrection  of 
Christ. 

15.  Of  the  worthy  receiving 
of  the  Sacrament  of  the 
Body  and  Blood  of 
Christ. 

16.  Ofthe  Gifts  of  the  Holy 
Ghost. 

17.  For  the  Rogation-days. 


THE  THIRTY-NINE  ARTICLES  OF  THE  CHURCH  OF  ENGLAND.     511 
Ed.  Lat.  1563. 


English  Ed.  1571. 

18  Of  the   state  of  Matri- 
monie. 

19  Of  repentaunce. 

20  Agaynst  Idlenesse. 

21  Agaynst  rebellion. 


American  Revis.  1801. 

18.  Of  the  State  of  Matri- 
mony. 

19.  Of  Repentance. 

20.  Against  Idleness. 

21.  Against  Rebellion. 

[This  Article   is  receiml 
in  this  Church,  so  far  as  it 
declares  the  Books  of  Homi- 
lies to  he  fin  explication  of 
Christian  doctrine,  and  in- 
structive in  piety  and  morals. 
But  all  references  to  the  con- 
stitution  and   laws   of  En- 
gland are  considered  as  in- 
applicable   to    the    circum- 
stances of  this  Chtirch;  ichich 
also  suspends  the  order  for 
the  reading  of  said  Homilies 
in  churches,  until  a  revision 
of  them  may  le  conveniently 
made,  foi-  the   clearing   of 
them,  as  well  from  obsolete 
words  and  phrases,  as  from 
the  local  references.'] 


XXXV.  [XXXVL] 


Libellus  de  Conseeratione 
Archiepiscoporum  &  Episco- 
porum,  &  de  ordinatione 
Presbyterorum  &  Diacono- 
rum  mdltus  miper  tempo- 
ribus  Edwardi  sexti,  & 
autoritate  Parlamenti  illis 
ipsis  temporibus  confrma- 
tus,  omnia  ad  eiusmodi  con- 
secrationem  &  ordinationem 
necessaria  continet,  &  nihil 
habet  quod  ex  se  sit  aut  su- 
2)erstitiosum    aut    impium. 


XXXVI. 

Of  consecration   of  Bishops 
and  ministers. 
The  booke  of  Consecra- 
tion   of  Archbyshops,    and 
Byshops,  and  orderyng  of 
Priestes  and  Deacons,  late- 
ly set  foorth  in  the  time  of 
Edwarde  the  sixt,  and  con- 1 
fyrmed  at  the  same  tyme  by 
aucthoritie    of   Parliament, 
doth  contcyne  all  thinges 
necessarie  to  suche  conse- 
cration and  orderyng :  ney- 
ther  hath  it  any  thing,  that 
of  it  selfe  is  superstitious 


XXXVI. 

Of  Consecration  of  Bishops 
and  Ministers. 

The  Book  of  Consecra- 
tion of  Bishops,  and  Or- 
dering of  Priests  and  Dea- 
cons, as  set  foi'th  by  the 
General  Convention  of  this 
Church  in  1792,  doth  con- 
tain all  things  necessary 
to  such  Consecration  and 
Ordering;  neither  hath  it 
any  thing  that,  of  itself,  is 
'  superstitious  and  ungodly. 
JAnd,  therefore,  whosoever 
'  are  consecrated  or  ordered 


512 


SYMBOLA  EVANGELICA. 


Ed.  Lat.  1563. 
Itaque  quicunque  iuxta  rittis 
ilUus  libri  consecrati  ant 
ordinati  sunt  db  Anno  se- 
cundo  j'JZ'fffZ/c^i  Begis  Ed- 
wai'diy  usque  ad  hoc  temjms, 
aiit  in  j>osterum  iuxta  eos- 
dcm  ritus  consecrdbuntur 
aut  ordinahuntur  rite,  or- 
dine,  atque  legitime,  statui- 
mus  esse  &  fore  consecratos 
&  ordinatos. 


XXXVI.  [XXXVII.] 
De  ciuilibus  Magistratibus. 

Begia  Maiestas  in  hoc 
Anglioe  Regno  ae  cateris 
eius  Dominijs,  iiwe  sum- 
mam  hatet  2^ot^si(tt^>n,  ad 
quam  omnium  statuum  hxi- 
ius  Begni,  siue  illi  ecclesia- 
stiei  sunt  siue  non,  in  omni- 
hus  causis  suprema  guherna- 
tio  pertinet,  &  nidli  cxternce 
iurisdictioni  est  sutiecta,  nee 
esse  debet. 

Cum  Regim  Maiestati  sum- 
mam  gidjernationem  trihui- 
mus,  quihus  titulis  intelli- 
gimus  animos  quorundam 
ealumniatarum  offendi :  non 
damns  lie/jibus  nostris  aut 
nerbi  Dei  aut  sacramcnto- 
rum  administrationem,  quod 
etiam  Iniunctiones  ah  Elizn- 
hetha  Regina  nostra  nuper 
(pditce^  apei'tissime  testantur: 
sed  earn  tantvm  p>i'<'Bi'ogati- 
uam,  quam  in  sacris  scripdti- 
ris  a  Deo  ipso  omnibus  pijs 


English  Ed.  1571. 
or  vngodly.  And  therefore, 
whosoeucr  are  consecrate 
or  ordered  accordyng  to 
the  rites  of  that  bodke,  sence 
the  seconde  yere  of  the  cf ore- 
named  Jcing  Edicarde,  vnto 
this  time  or  hereafter  shal  be 
consecrated  or  ordered  ac- 
cm'dyng  to  the  same  rites, 
we  decree  all  such  to  be 
ryghtly,  orderly,  and  law- 
fully consecrated  and  or- 
dered. 

XXXVII. 

Of  the  ciuill  Magistrates. 

The  Queenes  Maiestie  hath 
the  cheefepoicer  in  this Realme 
of  Englande,  and  other  her 
dominions,  vnto  whom  the 
cheefe  gouernment  of  all  es- 
tates of  this  Realme,  ^chether 
they  be  Ecclesiasticall  or  Ciu- 
ile,  in  all  causes  doth,  ap- 
p)arteine,  and  is  not,  nor 
ought  to  be  stibiect  to  any 
forra  ign  e  iurisdiction. 

Where  tee  attribute  to  the 
Queenes  Maiestie  the  cheefe 
gouernment,  by  lohiche  titles 
ice  vnderstande  the  mindes 
of  some  slander  oils  f dikes  to 
be  offended:  we  geue  not  to 
oxir  princes  the  ministring 
either  of  God's  word,  or  of 
Sacraments,  the  tchich  thing 
the  iniunctions  also  lately 
set  fm'th  by  Elizabeth  our 
Queene,  doth  most  plainlie 
testifie:  But  that  only  jjre- 
rogatiue   whiche   we   see   to 


American  Revis.  1801. 
according  to  said  Form, 
we  decree  all  such  to  be 
rightly,  orderly,  and  law- 
fully consecrated  and  or- 
dered. 


XXXVII. 

Of  the  Power  of  the  Civil 
Magistrates, 

The  Power  of  the  Civil 
Magistrate  extendeth  to  all 
men,  as  tcell  Clergy  us  Laity, 
in  all  things  temporal;  but 
hath  no  authority  in  things 
2Mrely  spiritual.  And  we 
hold  it  to  be  the  duty  of  all 
men  icho  are  p)i'(fessors  of 
the  Gospel,  to  pay  respectful 
obedience  to  the  Civil  Au- 
thority, regularly  and  le- 
gitimately constituted. 


THE  THIRTY-NINE  ARTICLES  OF  THE  CHURCH  OF  ENGLAND.     513 


Ed.  Lat.  15C3. 

Princi]){bus^  tiidemus  semper 
fuisse  attriiutam,  hoc  est, 
ut  omnes  status  atque  or- 
dines  fidei  sum  d  Deo  com- 
missos,  sine  illi  ecclesiastici 
sint,  sine  ciuiles,  in  officio 
contineant,  &  contumaces  ac 
delinqtientes,  gladio  ciuili 
coerceant. 


Romanus  Pontifex  nullam 
Tiabet  iuHsdictionem  in  Jioc 
regno  Anglim. 

Leges  Ciuiles possunt  Chri- 
stiancs  propter  capitalia  et 
grauia  crimina  morte  pu- 
nire. 

Christianis  licet  et  ex  man- 
data  Magistratus  arma  por- 
tare,  et  iusta  hella  admini- 
strare. 


XXXVII.  [xxxvni.] 

Christianorum  l)ona  non 
suut  communia. 

Facultates  &  lona  Chri- 
stianorum nmi  sunt  commu- 
nia quoad  ius  &  p)OS^^^S'io^^€'>^i 
vt  quidam  Andbap>tist(B  /also 
iactant.  Debet  tamen  quisque 
de  hijs  qim  pjossidet,  pro  fa- 
cultatum  ratione,  pauperi- 
Inis  eleemosynas  benigne  dis- 
tribure. 


XXXVIII.  [XXXIX.] 
Licet  Christianis  lurare. 
Qvemadmodum    iuramen- 


English  Ed.  1571. 

haue  hen  geuen  alwayes  to 
all  godly  Princes  in  holy 
Scripitures  by  God  him  seJfe, 
that  is,  that  they  shmdd  rule 
all  estates  and  degrees  com- 
mitted to  their  charge  by 
God,  whether  they  be  Ecch- 
siasticall  or  TemjMrall,  and, 
restraine  with  the  ciuili 
sworde  the  stubbame  and 
euyll  doers. 

The  bishop  of  Rome  hath 
no  iurisdiction  in  thisRealme 
of  Englande. 

The  laices  of  tlie  Reahne 
viay  punishe  Christian  men 
^cith  death,  fm'heynous  and 
greeiwus  offences. 

It  is  laufullfor  Christian 
men,  at  the  commaundement 
of  the  Magistrate,  to  weare 
weapons,  and  serue  in  the 
warres. 

XXXVIII. 

Of  Christian  mens  goodcs, 
which  are  not  common. 

The  ryches  and  goodes 
of  Christians  are  not  com- 
mon, as  touching  the  ryght, 
title,  and  possession  of  the 
same,  as  certayne  Anabap- 
tistes  do  falsely  boast.  Not- 
withstandyng  euery  man 
ought  of  suche  thinges  as 
he  possesseth,  liberally  to 
geue  almes  to  the  poore, 
accordyng  id  his  habilitie. 

XXXIX. 

Of  a  Christian  mans  othe. 
As  we  confesse  that  vayne 


American  Revis.  1801. 


XXXVIII. 

Of  Christian  Men's  Goods, 
ivhich  are  not  common. 

The  Riches  and  Goods 
of  Christians  are  not  com- 
mon, as  touching  the  right, 
title,  and  possession  of  the 
same ;  as  certain  Anabap- 
tists do  falsely  boast.  Not- 
withstanding, every  man 
ought,  of  such  things  as 
he  jjossesseth,  liberally  to 
give  alms  to  the  poor,  ac- 
cording to  liis  ability. 

XXXIX. 

Of  a  Christian  Man''s  Oath. 
As  we  confess  that  vain 


514 


SYMBOLA  EVANGELICA. 


Ed.  Lat.  1563. 
turn  uanum  &  teinerarium 
cl  Domino  nostro  Hsu  CJiri- 
sto,  &  AjMstolo  "lems  lacoho, 
Christianis  hominibus  inter- 
did  uin  esse  fatemur :  ita 
Christianam  religianem  mi- 
nime  prohibere  censemxis,  quin 
iiibente  Magistratu,  in  causa 
jidei  &  cTiaritatis^  iurare  li- 
ceat,  modd  id  fiat  iu.vta,  Pro- 
2)hetm  doctrinam^  in  iiistitia, 
in  iudicio,  &  ueritate} 


Has  Articidos  fidei  Chri- 
stiana^ continentes  in  uni- 
iiersum  nouemde  cimpaginas 
in  antograplio^  quod  asseru- 
atur  apiul  Hezierendissimum 
in  Christo  _^)rt^?rm,  Domi- 
mim  Matthceum  Centuarien- 
sem  Archiepiscopum,  totius 
AnglicB  Primatem  <k  Me- 
tropolitanum,  Archiepiscoiyi 
&  Episeopi  utritisque  Pro- 
uincicB  regni  Anglic^,  in  sa- 
cra prouinciali  Synodo  le- 
gitime congregati^  unanimi 
assensu  recijnunt  &  profi- 
tentm\  &  ut  ueros  atqiie 
OrtJiodoxos,  manuuin  sua- 
riim  subseriptionibus  appro- 
bant,  uicesimo  nono  die  men- 
sis  lammrij :  Armo  Domini, 


English  Ed.  1571. 
and  rashe  swearing  is  for- 
bidtlcn  Christian  men  by 
our  Lord  Jesus  Christc,  and 
James  his  Ajjostle:  So  Ave 
iudge  that  Christian  relig- 
ion doth  not  prohibite,  but 
that  a  man  may  sweare 
when  the  Magistrate  re- 
quireth,  in  a  cause  of  faith 
and  charitie,  so  it  be  done 
accordyng  to  the  prophetes 
teaching,  in  iustice,  iudge- 
ment,  and  trueth.^ 


TJte  Ratification. 

This  Booke  of  Articles 
before  rehearsed,  is  agayne 
approued,  and  allowed  to 
be  holden  and  executed 
within  the  Realme,  by  the 
ascent  and  consent  of  our 
Soueraigne  Ladye  Eliza- 
beth, by  the  grace  of  GOD, 
of  Englande,  Fraunce,  and 
Irelande  Queene,  defender 
of  the  fayth,  &c.  AVhich 
Articles  were  deliberately 
read,  and  confirmed  agayne 
by  the  subscription  of  the 
handes  of  the  Archbyshop 
and  Byshoppes  of  the  vjj- 
per  house,  and  by  the  sub- 
scription of  the  whole 
Cleargie  in  the  ncathcr 
house    in    their    Conuoca- 


AMERiau^  Revis.  1801. 
and  rash  Swearing  is  for- 
bidden Christian  men  by 
our  Lord  Jesus  Christ,  and 
James  his  Apostle,  so  we 
judge,  that  Christian  Re- 
ligion doth  not  prohibit, 
but  that  a  man  may  swear 
when  the  Magistrate  re- 
quireth,  in  a  cause  of  faith 
and  charity,  so  it  be  done 
according  to  the  Prophets' 
teaching,  in  justice,  judg- 
ment, and  truth. 

[The  remainder  of  the 
English  editions  is  omitted 
in  the  American  Revision.] 


'  In  the  Forty-two  Articles  of  Edward  VI.  tliere  are  four  additional  Articles — on  tlie  Resur- 
rection of  the  Dead,  the  State  of  the  Souls  of  the  Departed,  Millenarians,  and  the  Eternal 
Damnation  of  the  Wicked. 


THE  THIRTY-NINE  AETICLES  OF  THE  CHURCH  OF  ENGLAND.     515 


Ed.  Lat.  1563. 

secundum  comjnitationem  ec- 
clesicB  AnglicancB,  millesimo 
quingentesimo  sexagesimo  se- 
cunclo :  uniuersusque  Clems 
Inferioris  domus,  eosdem 
etiam  ^inanimiter  &  recepit 
&  2}>'(lfessus  est,  ut  ex  ma- 
nuum  stiarum  suhscrii^tio- 
nibus  2}citet,  quas  obtulit  & 
de2)osuit  apiid  eundem  Beue- 
rendissimu7n,  quinto  die  Fe- 
h'uai'ij,  Anno  prcedicto. 

Quibus  omnibus  articuUs, 
Serenesima  princeps  Eliza- 
deth,  Dei  gratia  Anglice, 
Francim,  &  Hibernm  Re- 
gina,  fidei  Defensor',  &c.  per 
seipsam  diligenter  pi'ius 
leetis  &  examinatis,  Regiiim 
simm  assens^im  prcehiit. 


English  Ed.  1571. 
tion,  in   the   yere    of  our 
Lorde  GOD.  1571. 

[.4  TaUe  of  the  Articles.]  ' 

1  Of  fayth  in  the  Trinitie. 

2  Of   Christe    the    sonne 
of  GOD. 

3  Of   his    goyng    downe 
into  hell. 

4  Of  his  Resurrection. 

5  Of  the  holy  ghost. 

G  Of  the  sufRciencie  of  the 
Scripture. 

7  Of  the  olde  Testament. 

8  Of  the  three  Credes. 

9  Of  originall  sinne. 

10  Offreewyll. 

11  Of  lustification. 

12  Of  good  workcs. 

13  Of  workes  before  lusti- 
fication. 

14  Of  workes  of  sujierero- 
gation. 

15  Of  Christe  alone  with- 
out sinne. 

16  Of  sinne  after  Baptisme. 

17  Of  predestination   and 
election. 

18  Of  obtayning  saluation 
by  Christe. 

19  Of  the  Churche. 

20  Of  the    aucthoritie   of 
the  Churche. 

21  Of  the    aucthoritie   of 
generall  Counsels. 

22  Of  Purgatorie. 

23  Of   ministring    in    the 
congregation. 

24  Of  speaking  in  the  con- 
jjreeration. 


Ameeican  Revis.  1801. 


This  heading  is  inserted  in  the  later  English  editions  after  the  Ratification. 


51G 


SYMBOLA  EVANGELICA. 


Ed.  Lat.  15G3. 


Excusum  Londini  apiid 
REGiNALDVM  "Wolfium,  Re- 
gise  Maiest.  in  Latinis  ty- 
pographum.  anno  domini. 
1563. 


English  Ed.  1571. 

25  Of  the  Sacramentes. 

26  Of  the  vnworthynesse 
of  the  Ministers. 

27  0fBaptisme. 

28  Of  the  Lordcs  supper. 

29  Of  the  wicked  whiche 
eate  not  the  body  of 
Christe. 

30  Of  both  kyndes. 

31  Of  Christes  one  obla- 
tion. 

32  Of  the  mariage  of 
Priestes. 

33  Of  excommunicate  per- 
sons. 

34  Of  traditions  of  the 
Churehe. 

35  Of  Homilies. 

36  Of  consecration  of  Min- 
isters. 

37  Of  ciuill  Magistrates. 

38  Of  christian  mens  goods. 

39  Of  a  christian  mans  othe. 

40  Of  the  ratification. 

IT  Imprinted  at  London 
in  Powles  Churchyard,  by 
Richarde  lugge  and  lohn 
Cawood,  Printers  to  the 
Queenes  Maiestie,  in  Anno 
Domini  1571. 

*  Cum  jiriuilegio  Regise 
maiestatis. 


American  Revis.  1801. 


THE  ANGLICAN  CATECHISM.    A.D.  1649, 1662. 

[The  Catechism  of  the  Church  of  Englaud,  aud  of  the  Protestant  Episcopal  Church  in  the  United 
States  of  America,  is  found  iu  all  editions  of  'The  Book  of  Common  Prayer,'  between  the  Baptismal 
Service  and  the  Order  of  Confirmation.  It  was  a  part  of  the  first  Prayer-book  of  Edward  VI.  (1549), 
headed  'Confirmacion,'  but  has  undergone  several  modifications.  The  Preface  to  the  Commandments 
with  their  full  text  was  added  iu  1552.  The  explanation  of  the  Sacraments  was  added  in  1604  by  Bishop 
Overall,  at  that  time  Dean  of  St.  Paul's  and  Prolocutor  of  the  Convocation.  The  last  revision  of  the 
Prayer-book  in  ICGl  (published  1662)  introduced  the  heading  'A  Catechism,'  and  a  few  changes  in  the 
answer  on  baptism.  The  American  test,  iu  the  explanation  of  the  Commandments,  substitutes  '  the 
civil  authority'  for  '  the  king  and  all  that  are  put  in  authority  under  him,'  and  omits  several  directions  in 
the  rubrics.    These  and  other  changes  are  indicated  by  italics. 

The  authentic  text  is  found  in  the  Black-letter  Prayer-book,  so  called,  which  contains  the  original 
marginal  MS.  notes  aud  alterations  of  1661,  and  was  annexed  to  the  Act  of  Uniformity.  It  was  sup- 
posed to  be  lost,  but  recovered  in  1SG7  in  the  Library  of  the  House  of  Lords,  aud  reproduced  in  photo- 
zincographic  fac-simile  for  the  Royal  Commissioners  on  Ritual,  with  a  Preface  by  Dean  Stanley,  London, 
18T1,  large  4to.  Besides  this,  I  have  compared  the  reprint  of  the  Prayer-book  of  1602,  published  in  Lon- 
don, 1853,  pp.  251-25S,  and  The  Book  of  Covvmon  Prayer,  with  iiotea  legal  and  historical,  by  Archibald  John 
Stephens,  Lond.  1854,  Vol.  IIL  pp.  1449-147T.] 

ACatechism; 

TUAT  IS  TO  SAY, 

AN  INSTEUCTION,  TO  BE  LEARNED  OF  EVERY  PERSON  BEFORE  HE  BE  BROUGHT 
TO  BE  CONFIRMED  BY  THE  BISUOP. 

Question.  What  is  your  name  ? 

Answer.  iT.  or  M. 

Ques.  Who  gave  you  this  name  ? 

Ans.  My  Godfathers  and  Godmothers '  in  my  Baptism ;  wherein  I 
was  made  a  member  of  Christ,  the  child  of  God,  and  an  inheritor  of 
the  kingdom  of  heaven. 

Ques.  What  did  your  Godfathers  and  Godmothers'^  then  for  yon? 

Ans.  Tliey  did  promise  and  vow  three  things  in  my  name.  First, 
that  I  should  renounce  the  devil  and  all  his  works,  the  pomps  and 
vanity  of  this  wicked  world,  and  all  the  sinful  lusts  of  the  flesh.  Sec- 
ondly, that  I  should  believe  all  the  Articles  of  the  Christian  Faith. 
And,  thirdly,  that  I  should  keep  God's  holy  will  and  commandments, 
and  walk  in  the  same  all  the  days  of  my  life. 

Ques.  Dost  thou  not  think  that  thou  art  bound  to  believe  and  to 
do  as  they  have  promised  for  tliee  ? 

Ans.  Yes,  verily;   and  by  God's  help  so  I  will.     And  I  heartily 

'  The  American  Episcopal  Prayer-book  reads  My  Sponsors,  for  JTy  Godfathers  and  God- 
mothers. 

^  Amer.  ed. :  Sponsors. 


518  SYMBOL  A  EVANGELIC  A. 

thank  our  heavenly  Father  that  he  hath  called  me  to  this  state  of 
salvation  through  Jesus  Christ  our  Saviour.  And  I  pray  unto  God  to 
give  me  his  grace,  that  I  may  continue  in  the  same  unto  my  life's  end. 

Catechist.  Rehearse  the  Articles  of  thy  Belief. 

Ansvjer.  I  believe  in  God  the  Father  Almighty,  Maker  of  heaven 
and  earth : 

And  in  Jesus  Christ  his  only  Son  our  Lord,  who  was  conceived  by 
the  Holy  Ghost,  born  of  the  Virgin  Mary,  suffered  under  Pontius  Pi- 
late, was  crucified,  dead,  and  buried ;  he  descended  into  hell ;  the  third 
day  he  rose  again  from  the  dead ;  he  ascended  into  heaven,  and  sitteth 
at  the  right  hand  of  God  the  Father  Almighty ;  from  thence  he  shall 
come  to  judge  the  cjuick  and  the  dead. 

I  believe  in  the  Holy  Ghost ;  the  holy  Catholic  Church ;  the  com- 
munion of  saints;  the  forgiveness  of  sins;  the  resurrection  of  the 
body;  and  the  life  everlasting.     Amen. 

Ques.  What  dost  thou  chiefly  learn  in  these  Articles  of  thy  Be- 
lief? 

Ans.  First,  I  learn  to  believe  in  God  the  Father,  who  hath  made  me, 
and  all  the  world. 

Secondly,  in  God  the  Son,  who  hath  redeemed  me,  and  all  mankind. 

Thirdly,  in  God  the  Holy  Ghost,  who  sanctifieth  me,  and  all  the 
elecf^  people  of  God. 

Ques.  You  said  tliat  your  Godfathers  and  Godmothers'^  did  promise 
for  you  that  you  should  keep  God's  Commandments.  Tell  me  how 
many  there  be  ? 

Ans.  Ten. 

Ques.  Which  he""  they  ? 

Alls.  The  same  which  God  spake  in  the  twentieth  chapter  of  Exo- 
dus, saying,  I  am  the  Lord  thy  God,  who  brought  thee  out  of  the  land 
of  Egypt,  out  of  the  house  of  bondage. 

I.  Thou  shalt  have  none  other  gods  but  me. 

II.  Thou  shalt  not  make  to  thyself  any  graven  image,  nor  the  like- 
ness of  any  thing  that  is  in  heaven  above,  or  in  the  earth  beneath,  or 
in  the  water  under  the  earth.     Thou  shalt  not  bow  down  to  them,  nor 


'  Amer.  ed.  omits  elect.  *  Amer.  ed. :  Sponsors.  '  Amer.  ed. :  are. 


THE  ANGLICAN  CATECHISM,  1540.  519 

worship  them :  for  I  the  Lord  thy  God  am  a  jealous  God,  and  visit  the 
sins  of  the  fathers  upon  the  children  unto  the  third  and  fourth  gener- 
ation of  them  that  hate  me ;  and  show  mercy  unto  thousands  in  them 
that  love  me,  and  keep  my  commandments. 

III.  Thou  shalt  not  take  the  name- of  the  Lord  thy  God  in  vain :  for 
the  Lord  will  not  hold  him  guiltless  that  taketh  his  name  in  vain, 

lY.  Remember  that  thou  keep  holy  the  Sabbath-day.  Six  days  shalt 
thou  labor,  and  do  all  that  thou  hast  to  do ;  but  the  seventh  day  is  the 
Sabbath  of  the  Lord  thy  God.  In  it  thou  shalt  do  no  manner  of  work, 
thou,  and  thy  son,  and  thy  daughter,  thy  man-servant,  and  thy  maid- 
servant, thy  cattle,  and  the  stranger  that  is  within  thy  gates.  For  in 
six  days  the  Lord  made  heaven  and  earth,  the  sea,  and  all  that  in  them 
is,  and  rested  the  seventh  day ;  wherefore  the  Lord  blessed  the  seventh 
day,  and  hallowed  it. 

V.  Honor  thy  father  and  thy  mother,  that  thy  days  may  be  long  in 
the  land  which  the  Lord  thy  God  giveth  thee. 

VI.  Thou  shalt  do  no  murder. 

YII.  Thou  shalt  not  commit  adultery. 

VIII.  Thou  shalt  not  steal. 

IX.  Thou  shalt  not  bear  false  witness  against  thy  neighbor. 

X.  Thou  shalt  not  covet  thy  neighbor's  house,  thou  shalt  not  covet 
thy  neighbor's  wife,  nor  his  servant,  nor  his  maid,  nor  his  ox,  nor  his 
ass,  nor  any  thing  that  is  his. 

Ques.  What  dost  thou  chiefly  learn  by  these  Commandments? 

Ans.  I  learn  two  things :  my  duty  towards  God,  and  my  duty  to- 
wards my  neighbor. 

Ques.  What  is  thy  duty  towards  God  ? 

Ans.  My  duty  towards  God  is  to  believe  in  him,  to  fear  him,  and  to 
love  him  with  all  my  heart,  with  all  my  mind,  with  all  my  soul,  and 
with  all  my  strength ;  to  worship  him,  to  give  him  thanks,  to  put  my 
whole  trust  in  him,  to  call  upon  him,  to  honor  his  holy  name  and  his 
Word,  and  to  serve  him  truly  all  the  days  of  my  life. 

Ques.  What  is  thy  duty  towards  thy  neighbor  ? 

Ans.  My  duty  towards  my  neighbor  is  to  love  him  as  myself,  and  to 
do  to  all  men  as  I  would  they  should  do  unto  me :  to  love,  honor,  and 
succor  my  father  and  mother:  to  honor  and  obey  the  King  \_Queen'], 

Vol.  III.— L  l 


520  SYMBOLA  EVANGELICA. 

and  all  that  arejput  in  authority  under  him  \her'\  :^  to  submit  myself  to 
all  my  governors,  teachers,  spiritual  pastors  and  masters :  to  order  my- 
self lowly  and  reverently  to  all  my  betters :  to  hurt  nobody  by  word 
nor  deed :  to  be  true  and  just  m  all  my  dealing :  to  bear  no  malice 
nor  hatred  in  my  heart:  to  keep  my  hands  from  picking  and  steal- 
ing, and  my  tongue  from  evil-speaking,  lying,  and  slandering :  to  keep 
my  body  in  temperance,  soberness,  and  chastity :  not  to  covet  nor  desire 
other  men's  goods ;  but  to  learn  and  labor  truly  to  get  mine  own  living, 
and  to  do  my  duty  in  that  state  of  life  unto  which  it  shall  please  God 
to  call  me. 

Catechist.  My  good  child,^  know  this,  that  thou  art  not  able  to  do 
these  things  of  thyself,  nor  to  walk  in  the  commandments  of  God,  and 
to  serve  him,  without  his  special  grace ;  which  thou  must  learn  at  all 
times  to  call  for  by  diligent  prayer.  Let  me  hear,  therefore,  if  thou 
canst  say  the  Lord's  Prayer. 

Answer.  Our  Father,  which^  art  in  heaven,  hallowed  be  thy  name. 
Thy  kingdom  come.  Thy  will  be  done  in  earth,  as  it  is  in  heaven. 
Give  us  this  day  our  daily  bread.  And  forgive  us  our  trespasses,  as 
we  forgive  them  that^  trespass  against  us.  And  lead  us  not  into  temp- 
tation ;  but  deliver  ns  from  evil.     Amen. 

Ques.  What  desirest  thou  of  God  in  this  Prayer  ? 

Ans.  I  desire  my  Lord  God  our  heavenly  Father,  w^ho  is  the  giver 
of  all  goodness,  to  send  his  grace  unto  me,  and  to  all  people ;  that  we 
may  worship  him,  serve  him,  and  obey  him,  as  we  ought  to  do.  And 
I  pray  unto  God,  that  he  will  send  us  all  things  that  be  needful  both 
for  our  souls  and  bodies ;  and  that  he  will  be  merciful  nnto  us,  and 
forgive  us  our  sins ;  and  that  it  will  please  him  to  save  and  defend  us 
in  all  dangers,  ghostly  and  bodily,^  and  that  he  will  keep  us  from  all 
sin  and  wickedness,  and  from  our  ghostly^  enemy,  and  from  everlasting 
death.  And  this  I  trust  he  will  do  of  his  mercy  and  goodness,  through 
our  Lord  Jesus  Christ.     And  therefore  I  say,  Amen,  so  be  it. 


1  Amer.  ed. :  T/ie  civil  authoriti/.    The  editions  before  ICGl  read  instead :   'The  King  and 
his  Ministers.^ 
^  Substituted  for  the  original  sou  in  the  edition  of  1552. 

=  Amer.  ed. :  ivho.  '  Amer.  ed. :  loth  of  soul  and  body. 

*  Amer.  ed. :  those  who.  '  Amer.  ed, :  spiritual. 


THE  ANGLICAN  CATECHISM,  1549.  521 

Qties.  How  many  Sacraments  liath  Christ  ordained  in  his  Church? 

Ans.  Two  only,  as  generally  necessary  to  salvation :  that  is  to  say, 
Baptism,  and  the  Supper  of  the  Lord. 

Qiies.  What  meanest  thou  by  this  word  Sacrament  ? 

Ans.  I  mean  an  outward  and  visible  sign  of  an  inward  and  spiritual 
grace  given  unto  us,  ordained  by  Christ  himself  as  a  means  whereby 
we  receive  the  same,  and  a  pledge  to  assure  us  thereof. 

Ques.  How  many  parts  -are  there  in  a  Sacrament  ? 

Ans.  Two :  the  outward  visible  sign,  and  the  inward  spiritual  grace. 

Ques.  What  is  the  outward  visible  sign  or  form  in  Baptism  ? 

Ans.  Water;  wherein  the  person  is  haj>tized^  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost. 

Ques.  What  is  the  inward  and  spiritual  grace  ? 

Ans.  A  death  unto  sin,  and  a  new  birth  unto  righteousness:  for, 
being  by  nature  born  in  sin,  and  the  children  of  wrath,  we  are  hereby 
made  the  children  of  grace. 

Ques.  What  is  required  of  persons  to  be  baptized  ? 

Ans.  Repentance,  whereby  they  forsake  sin ;  and  Faith,  whereby 
they  steadfastly  believe  the  promises  of  God  made  to  them  in  that 
Sacrament. 

Ques.  Why,  then,  are  infants  baptized,  when  by  reason  of  their  ten- 
der age  the}'  can  not  perform  them  ? 

Alls.  Because  they  promise  them  both  by  their  Sureties;^  which 
promise,  when  they  come  to  age,  themselves  are  bound  to  perform. 

Ques.  Why  was  the  Sacrament  of  the  Lord's  Supper  ordained  ? 

Ans.  For  the  continual  remembrance  of  the  sacrifice  of  the  death  of 
Christ,  and  of  the  benefits  which  we  receive  thereby. 

Ques.  What  is  the  outward  part  or  sign  of  the  Lord's  Supper  ? 

Ans.  Bread  and  wine,  which  the  Lord  hath  commanded  to  be  re- 
ceived. 

Ques.  What  is  the  inward  part,  or  thing  signified  ? 

Ans.  The  body  and  blood  of  Christ,  which  are  verily  and  indeed 
taken  and  received  by  the  faithful  in  the  Lord's  Supper. 


'"  Edition  of  1 004  :  the  persoii  baptized  is  dipped,  or  sprinJded  with  it.  Tiie  change  was 
made  in  1G61. 

^  Ed.  of  1604:  Yes;  they  do  perform  them  by  their  Sureties,  who  }>romise  and  vow  them 
both  in  their  names:  which,  etc. 


522  SYMBOLA  EVANGELICA, 

Ques.  What  are  tlie  benefits  whereof  we  are  partakers  thereby  ? 

Aiis.  The  strengthening  and  refreshing  of  our  souls  by  the  body  and 
blood  of  Christ,  as  our  bodies  are  by  the  bread  and  wine. 

Ques.  Wliat  is  required  of  them  who  come  to  the  Lord's  Supper? 

Ans.  To  examine  themselves,  whether  they  repent  them  truly  of  their 
former  sins,  steadfastly  purposing  to  lead  a  new  life ;  have  a  lively  faith 
in  God's  mercy  through  Christ,  with  a  thankful  remembrance  of  his 
death  ;  and  be  in  charity  with  all  men. 

^  The  Curate '  of  every  parish  shall  diligently,  upon  Sundays  and  Holy-days,''  after  the  second 
Lesson  at  Evening  Prayer,  openly  in  the  church  instruct  and  examine  so  many  children  of 
his  parish  sent  unto  him,  as  he  shall  think  com'enient,  in  some  part  of  this  Catechism. 

^  And  all  Fathers,  Mother^,  Masters,  and  Dames,^  shall  cause  their  children,  servants,  and  ap- 
prentices (which  have  not  learned  their  Catechism),  to  come  to  the  church  at  the  time  ap- 
pointed, and  obediently  to  hear,  and  be  ordered  by  the  Curate,*  until  such  time  as  they  have 
learned  all  that  is  here  appointed  for  them  to  learn. 

^  So  soon  as  children  are  come  to  a  competent  age,  and  can  say,  in  their  mother  tongue,  the 
Creed,  the  Lord's  Prayer,  and  the  Ten  Commandments,  and  also  can  answer  to  the  other 
Questions  of  this  short  Catechism,  they  shall  be  brought  to  the  Bishop.  And  every  one 
shall  have  a  Godfather  or  a  Godmother  as  a  witness  of  their  Confirmation. 

^  And  whensoever  the  Bishop  shall  give  knowledge  for  children  to  be  brought  unto  him  for 
their  Confirmation,  the  Curate^  of  every  parish  shall  either  bring,  or  send  in  writing,  with 
his  hand  subscribed  thereunto,  the  names  of  all  such  persons  within  his  parish  as  he  shall 
think  fit  to  be  presented  to  the  Bishop  to  be  confirmed.  And,  if  the  Bishop  approve  of 
them,  he  shall  confirm  them  in  manner  following. 

'  The  American  edition  reads  Minister  for  Curate,  and  omits  the  other  words  printed  in 
italics. 

*  The  American  edition  adds  :  or  on  some  other  convenient  occasion. 
'  The  American  edition  reads  Mistresses  for  Dames. 

*  The  American  edition  reads  Minister. 


THE  LAMBETH  AKTICLES.     A.D.  1595. 


[The  Lambeth  Articles  are  a  Calviuistic  Appendix  to  the  Thirty-uine  Articles.  They  were  composed 
by  Dr.  Whitaker,  Regius  Professor  of  Divinity  at  Cambridge,  wliose  original  draft  (Ilardwick,  pp.  344- 
347)  was  still  more  'ad  incntcm  Calvini,''  in  opposition  to  the  nine  propositions  of  Barret  (see  Strype's 
Whitgift,  Vol.  III.  p.  320).  They  were  formally  approved  by  the  Archbishop  of  Canterbury  (Dr.  Whit- 
gift),  the  Archbishop  of  York  (Dr.  Matthew  Hutton,  who  indorsed  the  first  article  with  '  verisshmim,' 
and  appVoved  the  rest),  and  a  number  of  prelates  convened  at  Lambeth  Palace,  London,  Nov.  20, 1505, 
but  not  sanctioned  by  Queen  Elizabeth  (who  was  rather  displeased  with  the  convening  of  a  synod  with- 
out her  royal  permission),  and  met  with  considerable  opposition.  They  were  accepted  by  the  Dublin 
Convocation  of  1615,  and  engrafted  on  the  Irish  Articles.  During  the  Armiuian  reaction  under  the  Stu- 
arts they  lost  their  authority. 

The  Latin  text  is  taken  from  Strype's  Li'/e  and  Acts  of  John  Whitgift,  Vol.  II.  p.  280  (Oxford  edition, 
1822).  Strype  copied  it  from  the  authentic  MS.  of  the  Lord  Treasurer  (probably  presented  to  him  by 
Dr.  Whitaker). 

The  English  text  is  from  Thomas  Pnller's  Church  History  of  Britain,  Vol.  III.  p.  147  (London  edition 
of  1837,  or  Vol.  V.  p.  220  of  the  Oxford  University  Press  ed.  1845).] 

Articuli  APPROBiVTi  A  Keverendissimis  Dominis  D.D.  Joanne  Arcui- 

EPISCOPO   CaNTUARIENST,  ET  KiCIIARDO   EpISCOPO   LoNDINENSI,  ET  ALUS 
ThEOLOGIS,  LAMBETIIiE,  NoVEMBRIS   20,  ANNO  1595. 


1.  De2(s  ah  oiterno  ^rmdestina- 
vit  quosdam  ad  vitam,  et  quosdam 
ad  mortem  rej)7'obavit. 

2.  Causa  movens  aut  efftoiens 
jprcedestinationis  ad  vitam.  non 
est  jorcEvisio  Jidei,  aut  jpersevevan- 
tioe,  aut  honorum  o^erum^  aut 
ullius  rei,  qicce  insit  in  personis 
jorcedestinatis,  sed  sola  voluntas 
beneplaciti  Dei. 

3.  Prcedestinatorum  jprcf^finitus 
et  certiis  numerus  est  qui  nee 
augeri  nee  minui  potest. 

4.  Qui  71071  sunt  j>r(JBdestinati 
ad  salutem  necessario  ^propter 
peccata  sua  damnahuntur. 

5.  Vera,  viva  [ef]  justificans 
fides,  et  Spiritus  Dei  sanctificans 
non  extinguitur,  own  excidit,  non 


1.  God  fi'om  eternity  liatli  pre- 
destinated certain  men  nnto  life ; 
certain  men  he  hath  reprobated. 

2.  The  moving  or  efficient  cause 
of  predestination  unto  life  is  not 
the  foresight  of  faith,  or  of  per- 
severance, or  of  good  works,  or  of 
any  thing  that  is  in  the  person 
predestinated,  but  only  the  good 
will  and  pleasure  of  God. 

3.  There  is  predetermined  a  cer- 
tain number  of  the  predestinate, 
Avliich  can  neither  be  augmented 
nor  diminished. 

4.  Those  who  arc  not  predesti- 
nated to  salvation  shall  be  neces- 
sarily damned  for  their  sins. 

5.  A  true,  living,  and  justifying 
faith,  and  the  Spirit  of  God  justi- 
fying  [sanctifying],  is  not   extin- 


524 


SYMBOLA  EVANGELICA. 


evanescit  in  electis,  aut  finaliter 
aut  totaliter. 

6.  Homo  vere  fidelis,  id  est,  fide 
justificante  ^rceditus,  certus  est 
^lerojyhoria  fidei,  de  remissione 
peccatoruin  suorum,  et  salute 
senipiterna  sua  per  Christum. 

7.  Gratia  salutaris  non  tribui- 
tur,  non  communicatur,  non  co7i- 
ceditur  imiversis  hominihiis,  qua 
servari  possint,  si  voluerint. 

8.  Nemo  potest  venire  ad  Chri- 
stum, nisi  datum  eifiierit,  et.nisi 
Pater  eum  traxerit.  Et  omnes 
homines  non  trahuntur  a  Patre, 
lit  veniant  ad  Filium. 

9.  Non  est  positum  in  arhitrio 
aut  potestate  uniuscuiusque  ho- 
minis  servari. 


guislied,  falleth  not  away;  it  van- 
islietli  not  away  in  the  elect,  either 
finally  or  totally. 

G.  A  man  truly  faithful,  that  is, 
such  a  one  who  is  endued  with  a 
justifying  faith,  is  certain,  with  the 
full  assurance  of  faith,  of  the  re- 
mission of  his  sins  and  of  his  ever- 
lasting salvation  by  Christ. 

7.  Saving  grace  is  not  given,  is 
not  granted,  is  not  communicated 
to  all  men,  by  which  they  may  be 
saved  if  they  will. 

8.  Xo  man  can  come  unto  Christ 
unless  it  shall  be  given  unto  him, 
and  unless  the  Father  shall  draw 
him ;  and  all  men  are  not  drawn 
by  the  Father,  that  they  may  come 
to  the  Son. 

9.  It  is  not  in  the  will  or  povrer 
of  every  one  to  be  saved. 


NOTE. 

It  is  interesting  to  compare  with  these  Lambeth  Articles  the  brief  and  clear  statement  of 
Calvin's  doctrine  of  predestination,  which  was  discovered  by  the  Strasburg  editors  in  an 
autograph  of  Calvin,  without  date,  in  the  Library  of  Geneva  (Cod.  145,  fol.  100),  and  pub- 
lished in  Opera,  Vol.  IX.  p.  713,  as  follows  : 

'AkTICDLI    de    PUjEDESTINATIONE. 

^Ante  creutum  primuvi  hominem  statuerat  Deus  ceterno  consilio  quid  de  toto  gcnerc  humano 
fieri  vellet. 

''Hoc  arcano  Dei  consilio  fiactum  est  ut  Adam  ah  integro  naturce  sua;  statu  deficeret  ac  sua 
defectione  traheret  omnes  suos  posteros  in  reatum  cvterme  mortis. 

'Ah  hoc  eodem  decreto pendet  discrimen  inter  electos  et  reprobos ;  quia  alios  sihi  adoptavit 
in  salutem,  alios  oiterno  exitio  destinavit. 

'  Tametsi  justo'.  Dei  vindicta:  vasa  sunt  rejirohi,  rxirsum  electi  vasa  misericordin,  causa  tamen 
discriminis  non  alia  in  Deo  qucerenda  est  quarn  mera  ejus  voluntas,  quoe  summa  est  justitice 
regula. 

'  Tametsi  electi  fide  percipiunt  adoptionis  gratiam,  non  tamen  pendet  electio  a  fide,  sed  tem- 
pore et  ordine  prior  est. 


THE  LAMBETH  AETICLES.     A.D.  1595.  525 

''Sicnt  initimn  et  perseverantia  Jidei  a  grattdta  Dei  electione  Jluit,  ita  non  alii  vere  illu- 
niinantur  injidem,  nee  alii  Spiritu  regenerationis  donantur,  nisi  quos  Deus  elegit :  reprobos  vero 
vel  in  sua  coicitate  rnanere  necesse  est,  vel  excidere  a  parte  Jidei,  si  qtia  in  illis  fuerit. 

'  Tametsi  in  Christo  eligitmu;  ordine  iamen  illud  prius  est  ut  nos  Dominus  in  suis  censeat, 
quam  ut  facial  Christi  membra. 

'  Tametsi  Dei  voluntas  summa  et  prima  est  rerum  omnium  causa,  et  Deus  diaholum  et  impios 
omnes  suo  arbitrio  subjectos  habet,  Deus  tamen  neque  peccati  causa  vocari  potest,  neque  mali 
autor,  neque  ulli  culpce  obnoxius  est. 

'  Tametsi  Deus  peccato  vere  infensus  est  et  damnat  quidquid  est  injustitice  in  hoininibiis,  quia 
illi  displicet,  non  tainen  nuda  ejus permissione  tantum,  sed  nutu  quoque  et  arcano  decreto  guber- 
nantur  omnia  hominum  facta. 

'  Tametsi  diabohis  et  reprobi  Dei  ministri  sunt  et  organu,  et  arcana  ejiis  judicia  exsequun- 
tur,  Deus  tamen  incomprehensibili  modo  sic  in  illis  et  per  illos  operatur  ut  nihil  ex  eorum  vitio 
labis  contrahat,  quia  illorum  malitia  juste  recteque  utitur  in  bonum  Jinem,  licet  modus  scrjie 
nobis  sit  absconditus. 

^ Inscite  vel  calumniose  faciunt  qui  Deum  fieri  dicunt  autorem  peccati,  si  otnnia  eo  volenie  et 
ordinante  fiant :  quia  inter  manifestam  hominum  pravitatem  et  arcana  Dei  judicia  non  dis- 
tinguunt.'  

Hooker's  modification  of  the  Lambeth  Articles,  see  in  Vol.  I.  §  84. 


THE  IRISH  ARTICLES  OF  RELIGION.    A.D.  1615. 

[The  Irish  Articles— probably  composed  by  the  learned  Archbishop  James  Ussher  (then  Professor  of 
Divinity  in  Dublin),  and  adopted  by  the  Archbishops,  Bishops,  and  Convocation  of  the  Irish  Episcopal 
Church,  and  approved  by  the  Viceroy  in  1615,  four  years  before  the  Synod  of  Dort— although  practically 
superseded  by  the  Thirty-nine  Articles,  are  important  as  a  testimony  of  the  prevailing  Calvinism  of  the 
leading  divines  in  that  Church,  which  had  previously  been  expressed  also  in  the  nine  La7nbcth  Articles. 
They  are  still  more  important  as  the  connecting  liuk  between  the  Thirty-nine  Articles  and  the  West- 
minster Confession,  and  as  the  chief  source  of  the  latter.  The  agreement  of  the  two  formularies  in  the 
order  of  subjects,  the  headings  of  chapters,  and  in  many  single  phrases,  as  well  as  in  spirit  and  senti- 
ment, is  very  striking.  See  the  comparison  in  Dr.  Alex.  F.  Mitchell's  Minutes  of  the  Westminster  As- 
sembly of  Divines,  Edinb.  1874,  lutrod.  pp.  xlvi.  sqq.  On  the  history  and  authority  of  the  Irish  Articles 
see  Ilard  wick's  History  of  the  Articles  of  Religion,  2d  ed.  jip.  181  eqq. 

The  text  is  taken  from  the  original  edition  of  1615,  as  appended  to  Dr.  Elrington's  Life  of  Archbishop 
Ussher  (in  Works  of  the  Most  Rev.  James  t'^ss/icr,  Dublin,  1847,  Vol.  I.  Appendix  IV.),  and  reprinted  in  Ilard- 
wick's  History,  Append.  Sixth,  pp.  351  sqq.  lie  added  a  few  references  to  the  Lambeth  Articles.  The 
spelling  is  here  modernized.] 

Articles  of  Religion, 

Agreed  uj)on  hy  the  Archbishojps  and  Bishops,  and  the  rest  of  the 
Clergy  of  Ireland,  in  the  Convocation  holden  at  Dublin  in  the  Year 
of  our  Lord  God  1615,  yt>r  the  Avoiding  of  Diversities  of  Ojnn- 
ions,  and  the  Establishing  of  Consent  touching  True  Religion. 

OF    THE   HOLY   SCRIPTURE   AND    THE   THREE    CREEDS. 

1.  The  ground  of  our  religion  and  the  rule  of  faith  and  all  saving 
truth  is  the  Word  of  God,  contained  in  the  holy  Scripture. 

2.  By  the  name  of  holy  Scripture  we  understand  all  the  Canonical 
Books  of  the  Old  and  New  Testament,  viz. : 

Of  the  Old  Testament. 


The  Five  Books  of  Moses. 

Joshua. 

Judges. 

Ruth. 

The  First  and  Second  of  Samuel. 

The  First  and  Second  of  Kings. 

The  First  and  Second  of  Chronicles. 

Ezra. 

Nehemiah. 

I'^sther. 


Job. 

Psalms. 

Proverbs. 

Ecclesiastes. 

The  Song  of  Solomon. 

Isaiah. 

Jeremiah,  his  Prophecy  and  Lamentation. 

Ezckiel. 

Daniel. 

The  Twelve  lesser  Prophets. 


Of  the  New  Testament 
The  Gospels  according  to  '  Luke, 

Matthew, 
Mark, 


John, 

The  Acts  of  the  Apostles. 


THE  IRISH  ARTICLES  OF  RELIGION,  1G15. 


527 


The  Epistle  of  St.  Paul  to  the  Romans. 

II.  Corinthians. 

Galatians. 

Ephesians. 

Philippians. 

Colossians. 

II.  Thessalonians. 

11.  Timothy. 


Titus. 

Philemon. 

Hebrews. 

The  Epistle  of  St.  James. 

St.  Peter  II. 

St.  John  IIL 

St.  Jude. 

The  Revelation  of  St.  John. 


AH  which  we  acknowledge  to  be  given  by  the  inspiration  of  God, 
and  in  that  regard  to  be  of  most  certain  credit  and  liighcst  authority. 

3.  The  other  Books,  commonly  called  Ajyocryj^hal,  did  not  proceed 
from  such  inspiration,  and  therefore  are  not  of  sufficient  authority  to 
establish  any  point  of  doctrine ;  but  the  Chui'ch  doth  read  them  as 
Books  containing  many  worthy  things  for  example  of  life  and  instruc- 
tion  of  manners. 

Such  are  these  followinir: 


The  Third  Book  of  Esdras. 
Tiie  Fourth  Book  of  Esdras. 
The  Book  of  Tobias. 
The  Book  of  Judith. 
Additions  to  the  Book  of  Esther. 
The  Book  of  Wisdom. 
The  Book  of  Jesus,  the  Son  of  Sarah,  called 
Ecclesiasticus. 


Baruch,  with  the  Epistle  of  Jeremiah. 

The  Song  of  the  Three  Children. 

Susanna. 

Bell  and  the  Dragon. 

The  Prayer  of  Manasses. 

The  First  Book  of  Maccabajus. 

The  Second  Book  of  Maccaba^us. 


4.  The  Scriptures  ought  to  be  translated  out  of  the  original  tongues 
into  all  languages  for  the  common  use  of  all  men :  neither  is  any  per- 
son to  be  discouraged  from  reading  the  Bible  in  such  a  language  as  he 
doth  understand,  but  seriously  exhorted  to  read  the  same  with  great 
humility  and  reverence,  as  a  special  means  to  bring  him  to  the  true 
knowledge  of  God  and  of  his  own  duty. 

5.  Although  there  be  some  hard  things  in  the  Scripture  (especially 
such  as  have  proper  relation  to  the  times  in  which  they  were  first 
uttered,  and  prophecies  of  things  which  were  afterwards  to  be  fulfilled), 
yet  all  things  necessary  to  be  known  unto  everlasting  salvation  are 
clearly  delivered  therein ;  and  nothing  of  that  kind  is  spoken  under 
dark  mysteries  in  one  place  which  is  not  in  other  places  spoken  more 
familiarly  and  plainly,  to  the  capacity  both  of  learned  and  unlearned. 

6.  The  holy  Scriptures  contain  all  things  necessary  to  salvation,  and 


528  SYMBOLA  EVANGELICA. 

are  able  to  instruct  sufficiently  in  all  points  of  faith  that  we  are  bound 
to  believe,  and  all  good  duties  that  we  are  bound  to  practice. 

7.  All  and  every  the  Articles  contained  in  the  Nicene  Greedy  the 
Creed  of  Athanasius,  and  that  which  is  commonly  called  the  Apostles' 
Creed,  ought  firmly  to  be  received  and  believed,  for  they  may  be  proved 
by  most  certain  warrant  of  holy  Scripture. 

OF    FAITH    IN    THE    HOLY   TRINITY. 

8.  There  is  but  one  living  and  true  God,  everlasting,  without  body, 
parts,  or  passions ;  of  infinite  power,  wisdom,  and  goodness ;  the  maker 
and  preserver  of  all  things,  both  visible  and  invisible.  And  in  unity 
of  this  Godhead,  there  be  three  persons  of  one  and  the  same  substance, 
power,  and  eternity :  the  Father,  the  Son,  and  the  Holy  Ghost. 

9.  The  essence  of  the  Father  dotli  not  beget  the  essence  of  the  Son ; 
but  the  person  of  the  Father  begetteth  the  person  of  the  Son,  by  com- 
municating his  whole  essence  to  the  person  begotten  from  eternity. 

10.  The  Holy  Ghost,  proceeding  from  the  Father  and  the  Son,  is  of 
one  substance,  majesty,  and  glory  with  the  Father  and  the  Son,  very 
and  eternal  God. 

OF  god's  eternal  decree  and  predestination. 

11.  God  from  all  eternity  did,  by  his  unchangeable  counsel,  ordain 
whatsoever  in  time  should  come  to  pass ;  yet  so,  as  thereby  no  violence 
is  offered  to  the  wills  of  the  reasonable  creatures,  and  neither  the 
liberty  nor  the  contingency  of  the  second  causes  is  taken  away,  but 
established  rather. 

12.  By  the  same  eternal  counsel  God  hath  predestinated  some  unto 
life,  and  reprobated  some  unto  death :  of  both  which  there  is  a  certain 
number,  known  only  to  God,  which  can  neither  be  increased  nor  di- 
minished.^ 

13.  Predestination  to  life  is  the  everlasting  purpose  of  God  whereby, 
before  the  foundations  of  the  world  were  laid,  he  hatli  constantly 
decreed  in  his  sacred  counsel  to  deliver  from  curse  and  damnation 
those  whom  he  hath  chosen  in  Christ  out  of  mankind,  and  to  bring 
them  by  Christ  unto  everlasting  salvation,  as  vessels  made  to  honor. 

■  Lambeth  Articles,  i..  iii. 


THE  IRISH  ARTICLES  OF  RELIGION,  1G15.  529 

14.  The  cause  moving  God  to  predestinate  nnto  life  is  not  the  fore- 
seeing of  faith,  or  perseverance,  or  good  works,  or  of  any  thing  which 
is  in  the  person  predestinated,  but  only  the  good  pleasure  of  God  him- 
self.^ For  all  things  being  ordained  for  the  manifestation  of  his  glory, 
and  his  glory  being  to  appear  both  in  the  works  of  his  mercy  and  of 
his  justice,  it  seemed  good  to  his  heavenly  wisdom  to  choose  out  a  cer- 
tain number  towards  whom  he  would  extend  his  undeserved  mercy, 
leaving  the  rest  to  be  spectacles  of  his  justice. 

15.  Such  as  are  predestinated  unto  life  be  called  according  unto 
God's  purpose  (his  spirit  working  in  due  season),  and  throngli  grace 
they  obey  the  calling,  they  be  justified  freely;  they  be  made  sons  of 
God  by  adoption ;  they  be  made  like  the  image  of  his  only-begotten 
Son  Jesus  Christ ;  they  walk  religiously  in  good  works ;  and  at  length, 
by  God's  mercy,  they  attain  to  everlasting  felicity.  But  such  as  are 
not  predestinated  to  salvation  shall  finally  be  condemned  for  their  sins.^ 

16.  The  godlike  consideration  of  predestination  and  our  election  in 
Christ  is  full  of  sweet,  pleasant,  and  unspeakable  comfort  to  godly 
persons,  and  such  as  feel  in  themselves  the  working  of  the  spirit  of 
Christ,  mortifying  the  works  of  the  flesh  and  their  earthly  members, 
and  drawing  up  their  minds  to  high  and  heavenly  things :  as  well  be- 
cause it  doth  greatly  confirm  and  establish  their  faitli  of  eternal  salva- 
tion, to  be  enjoyed  through  Christ,  as  because  it  doth  fervently  kindle 
their  love  towards  God;  and,  on  the  contrary  side,  for  curious  and 
carnal  persons  lacking  the  spirit  of  Christ  to  have  continually  before 
their  eyes  the  sentence  of  God's  predestination  is  very  dangerous. 

17.  We  must  receive  God's  promises  in  such  wise  as  they  be  generally 
set  forth  unto  us  in  holy  Scripture ;  and  in  our  doings  that  will  of  God 
is  to  be  followed  which  we  have  expressly  declared  unto  us  in  the  Word 
of  God. 

OF   THE    CREATION   AND    GOVERNMENT   OF   ALL   THINGS. 

18.  In  the  beginning  of  time,  when  no  creature  had  any  being,  God, 
by  his  word  alone,  in  the  space  of  six  days,  created  all  things,  and  after- 
wards, by  his  providence,  doth  continue,  propagate,  and  order  tliem  ac- 
cording to  his  own  will. 

'  Lambeth^vticles,  ii.  "  Ibid.  iv. 


530  SYMBOL  A  EVANGELICA. 

19.  The  principal  creatures  are  angels  and  men. 

20.  Of  angels,  some  continued  in  that  holy  state  wherein  tliey  were 
created,  and  are  by  God's  grace  forever  established  therein ;  others 
fell  from  tlie  same,  and  are  reserved  in  chains  of  darkness  unto  the 
judgment  of  the  great  day. 

21.  Man  being  at  the  beginning  created  according  to  the  image  of 
God  (which  consisted  especially  in  the  wisdom  of  his  mind  and  the 
true  holiness  of  his  free  will),  had  tlic  covenant  of  the  law  ingrafted 
in  his  heart,  whereby  God  did  promise  unto  him  everlasting  life  upon 
condition  that  he  performed  entire  and  perfect  obedience  unto  his 
Commandments,  according  to  that  measure  of  strength  wherewith  he 
was  endued  in  his  creation,  and  threatened  death  unto  him  if  he  did 
not  perform  the  same. 

OF   TUE   FALL   OF    MAN,  OKIGINAL    SIN,  AND    THE    STATE   OF    MAN   BEFOKE 

JUSTIFICATION. 

22.  By  one  man  sin  entered  into  the  world,  and  death  by  sin ;  and 
so  death  went  over  all  men,  forasmuch  as  all  have  sinned. 

23.  Original  sin  standeth  not  in  the  imitation  of  Adam  (as  the  Pe- 
lagians dream),  but  is  the  fault  and  corruption  of  the  nature  of  every 
person  that  naturally  is  engendered  and  propagated  from  Adam :  where- 
by it  Cometh  to  pass  that  man  is  deprived  of  original  righteousness,  and 
by  nature  is  bent  unto  sin.  And  therefore,  in  every  person  born  into 
the  world,  it  deserveth  God's  wrath  and  damnation. 

24.  This  corruption  of  nature  doth  remain  even  in  those  that  are 
regenerated,  whereby  the  flesh  always  lusteth  against  the  spirit,  and 
can  not  be  made  subject  to  the  law  of  God.  And  howsoever,  for 
Christ's  sake,  there  be  no  condemnation  to  such  as  are  regenerate  and 
do  believe,  yet  doth  the  Apostle  acknowledge  tliat  in  itself  this  con- 
cupiscence hath  the  nature  of  sin. 

25.  The  condition  of  man  after  the  fall  of  Adam  is  such  that  he  can 
not  turn  and  prepare  himself,  by  his  own  natural  strength  and  good 
works,  to  faith,  and  calling  upon  God.  Wherefore,  we  have  no  power 
to  do  good  works,  pleasing  and  acceptable  unto  God,  without  the  grace 
of  God  preventing  us,  that  we  may  have  a  good  will,  and  M-oi-king  with 
us  when  Ave  have  that  good  will. 

2G.  Works  done  before  the  grace  of  Clu-ist  and  ^he  inspiration  of 


THE  IRISH  ARTICLES  OF  RELIGION,  IGir..  53 1 

liis  Spirit  are  not  pleasing  unto  God,  forasrancli  as  they  spring  not  of 
faith  in  Jesns  Christ,  neither  do  they  make  men  meet  to  receive  grace, 
or  (as  the  School  Authors  say)  deserve  grace  of  congruity :  yea,  rather, 
for  that  they  are  not  done  in  such  sort  as  God  hath  willed  and  com- 
manded them  to  be  done,  we  doubt  not  but  they  are  sinful. 

27.  All  sins  are  not  equal,  but  some  far  more  heinous  than  others ; 
yet  the  very  least  is  of  its  own  nature  mortal,  and,  without  God's  mercy, 
maketh  the  offender  liable  unto  everlasting  damnation. 

28.  God  is  not  the  author  of  sin :  howbeit,  he  doth  not  only  permit, 
but  also  by  his  providence  govern  and  order  the  same,  guiding  it  in 
such  sort  by  his  infinite  wisdom  as  it  turneth  to  the  manifestation  of 
his  own  glory  and  to  the  good  of  his  elect. 

OF   CHRIST,  THE   MEDIATOR   OF   THE   SECOND    COVENANT, 

29.  The  Son,  which  is  the  Word  of  the  Father,  begotten  from  ever- 
lasting of  the  Father,  the  true  and  eternal  God — of  one  substance  with 
the  Father — took  man's  nature  in  the  womb  of  the  blessed  Yirgin,  of 
her  substance,  so  that  two  whole  and  perfect  natures — that  is  to  say, 
the  Godhead  and  manhood — were  inseparably  joined  in  one  person, 
making  one  Christ  very  God  and  very  man. 

30.  Christ,  in  the  truth  of  our  nature,  was  made  like  unto  us  in  all 
things — sin  only  excepted — from  which  he  was  clearly  void,  both  in 
liis  life  and  in  his  nature.  He  came  as  a  lamb  without  spot  to  take 
away  the  sins  of  the  world,  by  the  sacrifice  of  himself  once  made,  and 
sin  (as  St.  John  saith)  was  not  in  him.  He  fulfilled  the  law  for  us  per- 
fectly :  For  our  sakes  he  endured  most  grievous  torments  immediately 
in  his  soul,  and  most  painful  sufferings  in  his  body.  He  was  crucified, 
and  died  to  reconcile  his  Father  unto  us,  and  to  be  a  sacrifice  not  only 
for  original  guilt,  but  also  for  all  our  actual  transgressions.  He  was 
buried,  and  descended  into  hell,  and  the  third  day  rose  from  the  dead, 
and  took  again  his  body,  with  flesh,  bones,  and  all  things  appertaining 
to  the  perfection  of  man's  nature :  wherewith  he  ascended  into  Heaven, 
and  there  sitteth  at  the  right  hand  of  his  Father,  until  he  return  to 
judge  all  men  at  the  last  day. 

OF    THE    C0M]V1UNICATING   OF    THE   GRACE   OF    CHRIST. 

31.  They  are  to  be  condemned  that  presume  to  say  that  every  man 


532  SYMBOLA  EVANGELICA. 

sliall  be  saved  by  the  law  or  sect  wliicli  he  professeth,  so  that  he  be 
dib'geiit  to  frame  liis  life  according  to  that  law  and  the  light  of  nature. 
For  holy  Scripture  doth  set  out  unto  us  only  the  name  of  Jesus  Christ 
whereby  men  must  be  sa\ed. 

32.  None  can  come  unto  Christ  unless  it  be  given  unto  him,  and 
unless  the  Father  draw  him.  And  all  men  are  not  so  drawn  by  the 
Father  that  they  may  come  unto  the  Son.  ISTeither  is  there  such  a 
sufficient  Ineasure  of  grace  vouchsafed  unto  every  man  whereby  he  is 
enabled  to  come  unto  everlasting  life.^ 

33.  All  God's  elect  are  in  their  time  inseparably  united  unto  Christ 
by  the  effectual  and  \ital  influence  of  the  Holy  Ghost,  derived  from 
him  as  from  the  head  unto  every  true  member  of  his  mystical  body. 
And  being  thus  made  one  with  Christ,  they  are  truly  regenerated,  and 
made  partakers  of  him  and  all  his  benefits. 

or   JUSTIFICATION   AND   FAITH. 

34.  We  are  accounted  righteous  before  God  only  for  the  merit  of 
our  Lord  and  Saviour  Jesus  Christ,  applied  by  faith,  and  not  for  our 
own  works  or  merits.  And  this  righteousness,  which  we  so  receive  of 
God's  mercy  and  Christ's  merits,  embraced  by  faith,  is  taken,  accepted, 
and  allowed  of  God,  for  our  perfect  and  full  justification. 

35.  Although  this  justification  be  free  unto  us,  yet  it  cometh  not  so 
freely  unto  us  that  there  is  no  ransom  paid  therefore  at  all.  God 
showed  his  great  mercy  in  delivering  ns  from  our  former  captivity 
without  requiring  of  any  ransom  to  be  paid  or  amends  to  be  made  on 
our  parts ;  which  thing  by  us  had  been  impossible  to  be  done.  And 
whereas  all  the  world  was  not  able  of  themselves  to  pay  an}'-  part  to- 
wards their  ransom,  it  pleased  our  heavenly  Father  of  his  infinite 
mercy,  without  any  desert  of  ours,  to  provide  for  us  the  most  precious 
merits  of  his  own  Son,  whereby  our  ransom  might  be  fully  paid,  the 
law  fulfilled,  and  his  justice  fully  satisfied.  So  that  Christ  is  now  the 
righteousness  of  all  them  that  truly  believe  in  him.  lie,  for  them, 
paid  their  ransom  by  his  death.  He,  for  them,  fulfilled  the  law  in  his 
life ;  tliat  now,  in  him,  and  by  him,  every  true  Christian  man  may  be 
called  a  fulfiller  of  the  law:  forasmuch  as  that  which  our  infirmity 

'  Lambeth  Articles,  vii.,  viii.,  ix. 


THE  IRISH  ARTICLES  OF  RELIGION,  1G15.  533 

was  not  able  to  effect,  Christ's  justice  hath  performed.  And  thus 
the  justice  and  mercy  of  God  do  embrace  each  other:  the  grace  of 
God  not  shutting  out  the  justice  of  God  in  the  matter  of  our  justifi- 
cation, but  only  shutting  out  the  justice  of  man  (that  is  to  say,  the 
justice  of  our  own  works)  from  being  any  cause  of  deserving  our 
justification. 

36.  ^Wlien  we  say  that  we  are  justified  by  faith  only,  we  do  not 
mean  that  the  said  justifying  faith  is  alone  in  man  without  true  re- 
pentance, hope,  charity,  and  the  fear  of  God  (for  such  a  faith  is  dead, 
and  can  not  justify);  neither  do  we  mean  that  this,  our  act,  ta believe 
in  Christ,  or  this,  our  faith  in  Christ,  which  is  within  us,  doth  of  itself 
justify  us  or  deserve  our  justification  unto  us  (for  that  were  to  account 
ourselves  to  be  justified  by  the  virtue  or  dignity  of  something  that  is 
within  ourselves) ;  but  the  true  understanding  and  meaning  thereof  is, 
that  although  we  hear  God's  Word,  and  believe  it — although  we  have 
faith,  hope,  charity,  repentance,  and  the  fear  of  God  within  us,  and 
add  never  so  many  good  works  thereunto — yet  we  must  renounce  the 
merit  of  all  our  said  virtues,  of  faith,  hope,  charity,  and  all  our  other 
virtues  and  good  deeds  which  we  either  have  done,  shall  do,  or  can  do, 
as  things  that  be  far  too  weak  and  imperfect  and  insufiicient  to  de- 
serve remission  of  our  sins  and  our  justification,  and  therefore  we 
must  trust  only  in  God's  mercy  and  the  merits  of  his  most  dearly  be- 
loved Son,  our  only  Redeemer,  Saviour,  and  Justifier,  Jesus  Christ. 
Nevertheless,  because  faith  doth  directly  send  us  to  Christ  for  our  jus- 
tification, and  that  by  faith  given  us  of  God  we  embrace  the  j^romise 
of  God's  mercy  and  the  remission  of  our  sins  (which  thing  none  other 
of  our  virtues  or  works  properly  doth),  therefore  the  Scripture  usetli 
to  say  tlmtjaith  without  works — and  the  ancient  fathers  of  the  Church 
to  the  same  purpose — that  only  faith  doth  justify  us. 

37.  By  justifying  faith  we  understand  not  only  the  common  belief 
of  the  articles  of  Christian  religion,  and  the  persuasion  of  the  truth  of 
God's  Word  in  general,  but  also  a  particular  application  of  the  gracious 
promises  of  the  gospel  to  the  comfort  of  our  own  souls,  whereby  we 
lay  hold  on  Christ,  with  all  his  benefits ;  liaving  an  earnest  trust  and 
confidence  in  God,  that  he  will  be  merciful  unto  us  for  his  only  Son's 

'  Comp.  Homily  Of  Salvation,  Part  II.  p.  24,  ed.  Camb. 


534  SYMBOLA  EVANGELICA. 

sake.    So  that  a  true  believer  may  be  certain,  by  tlie  assurance  of  faith, 
of  the  forgiveness  of  his  sins,  and  of  his  everlasting  salvation  by  Christ.^ 

38.  A  true,  lively,  justifying  faith  and  the  sanctifying  spirit  of  God  is 
not  extinguished  nor  vanished  away  in  the  regenerate,  either  finally  or 
totally.2 

OF    SANCTIFICATION    AND    GOOD    WOKKS. 

39.  All  that  are  justified  are  likewise  sanctified,  their  faith  being 
always  accompanied  with  true  repentance  and  good  works. 

40.  Repentance  is  a  gift  of  God,  whereby  a  godly  sorrow  is  wrought 
in  the  heart  of  the  faithful  for  offending  God,  their  merciful  Father, 
by  their  former  transgressions,  together  with  a  constant  resolution  for 
the  time  to  come  to  cleave  unto  God  and  to  lead  a  new  life. 

41.  Albeit  that  good  works,  which  are  the  fruits  of  faith,  and  follow- 
after  justification,  can  not  make  satisfaction  for  our  sins  and  endure 
the  surety  of  God's  judgment;  yet  are  they  pleasing  to  God,  and  ac- 
cepted of  him  in  Christ,  and  do  spring  from  a  true  and  lively  faith, 
which  by  them  is  to  be  discerned,  as  a  tree  by  the  fruit. 

42.  The  works  which  God  would  have  his  people  to  walk  in  are  such 
as  he  hath  commanded  in  his  holy  Scripture,  and  not  such  works  as 
men  have  devised  out  of  their  own  brain,  of  a  blind  zeal  and  devotion, 
without  the  warrant  of  the  Word  of  God. 

43.  The  regenerate  can  not  fulfill  the  law  of  God  perfectly  in  this 
life.  For  in  many  things  we  offend  all ;  and  if  we  say  we  have  no 
sin,  we  deceive  ourselves,  and  the  truth  is  not  in  us. 

44.  Not  every  heinous  sin  willingly  committed  after  baptism  is  sin 
against  the  Holy  Ghost,  and  unpardonable.  And  therefore  to  such  as 
fall  into  sin  after  baptism,  place  for  repentance  is  not  to  be  denied. 

45.  Voluntary  works,  besides  over  and  above  God's  commandments, 
which  they  call  works  of  supererogation,  can  not  be  taught  without 
arrogancy  and  impiety ;  for  by  them  men  do  declare  that  they  do  not 
only  render  unto  God  as  much  as  they  are  bound  to  do,  but  that  they 
do  more  for  his  sake  than  of  bounden  duty  is  required. 

OF   THE    SERVICE   OF    GOD. 

46.  Our  duty  towards  God  is  to  believe  in  him,  to  fear  him,  and  to 

'  Lambeth  Articles,  vi.  '  Ibid.  v. 


THE  IRISH  ARTICLES  OF  RELIGION,  1G15.  535 

love  liiin  with  all  our  heart,  with  all  our  mind,  and  with  all  our  soul,  and 
with  all  our  strength ;  to  worship  him,  and  to  give  him  thanks ;  to  put 
our  whole  trust  in  him,  to  call  upon  him,  to  honor  his  holy  name  and 
his  Word,  and  to.  serve  him  truly  all  the  days  of  our  life.^ 

47.  In  all  our  necessities  we  ought  to  have  recourse  unto  God  by 
prayer :  assuring  ourselves  that  whatsoever  we  ask  of  the  Father,  in  the 
name  of  his  Son  (our  only  Mediator  and  Intercessor)  Christ  Jesus,  and 
according  to  his  will,  he  will  undoubtedly  grant  it. 

4:8.  We  ought  to  prepare  our  hearts  before  we  pray,  and  understand 
the  things  that  we  ask  when  we  pray  :  that  both  our  hearts  and  voices 
may  together  sound  in  the  ears  of  God's  majesty, 

49.  When  almighty  God  smiteth  us  wuth  affliction,  or  some  great 
calamity  hangeth  over  us,  or  any  other  weighty  cause  so  requireth,  it 
is  our  duty  to  humble  ourselves  in  fasting,  to  bewail  our  sins  with  a 
sorrowful  heart,  and  to  addict  ourselves  to  earnest  prayer,  that  it  might 
please  God  to  turn  his  wrath  from  us,  or  supply  us  with  such  graces  as 
we  greatly  stand  in  need  of. 

50.  ^Fasting  is  a  withholding  of  meat,  drink,  and  all  natural  food, 
with  other  outward  delights,  from  the  body,  for  the  determined  time 
of  fasting.  As  for  those  abstinences  which  are  appointed  by  public 
order  of  our  State,  for  eating  of  fish  and  forbearing  of  flesh  at  certain 
times  and  days  appointed,  they  are  noways  meant  to  be  religious  fasts, 
nor  intended  for  the  maintenance  of  any  superstition  in  the  choice  of 
meats,  but  are  grounded  merely  upon  politic  considerations,  for  pro- 
vision of  things^  tending  to  the  better  preservation  of  the  common- 
wealth. 

51.  We  must  not  fast  with  this  persuasion  of  mind,  that  our  fasting 
can  bring  us  to  heaven,  or  ascribe  holiness  to  the  outward  work  wrought ; 
for  God  alloweth  not  our  fast  for  the  work  sake  (which  of  itself  is  a 
thing  merely  indifferent),  but  simply  respecteth  the  heart,  how  it  is 
affected  therein.  It  is,  therefore,  requisite  that  first,  before  all  things, 
we  cleanse  our  hearts  from  sin,  and  then  direct  our  fast  to  such  ends 
as  God  will  allow  to  be  good :  that  the  flesh  may  thereby  be  chastised, 
the  spirit  may  be  more  fervent  in  prayer,  and  that  our  fasting  may  be 
a  testimony  of  our  humble  submission  to  God's  majesty,  when  we  ac- 

'  From  the  Catechism.  '  Comp.  Homily  Of  Fastirifj,  p.  284. 

YOL.  III.— M  M 


536  SYMBOLA  EVANGELICA. 

knowledge  our  sins  unto  him,  and  are  inwardly  touched  with  sorrowful- 
ness of  heart,  bewaihng  the  same  in  the  affliction  of  our  bodies. 

52.  All  worship  devised  by  man's  phantasy  besides  or  contrary  to 
the  Scriptures  (as  wandering  on  pilgrimages,  setting  up  of  candles,  sta- 
tions, and  jubilees,  Pharisaical  sects  and  feigned  religions,  praying  upon 
beads,  and  such  like  superstition)  hath  not  only  no  promise  of  reward 
in  Scripture,  but  contrariwise  threateniugs  and  maledictions. 

53.  All  manner  of  expressing  God  the  Father,  the  Son,  and  the  Iloly 
Ghost  in  an  outward  form  is  utterly  unlawful ;  as  also  all  other  images 
devised  or  made  by  man  to  the  use  of  religion, 

64.  All  religious  worship  ought  to  be  given  to  God  alone:  from 
whom  all  goodness,  health,  and  grace  ought  to  be  both  asked  and 
looked  for,  as  from  the  very  author  and  giver  of  the  same,  and  from 
none  other. 

55.  The  name  of  God  is  to  be  used  with  all  reverence  and  holy  re- 
spect, and  therefore  all  vain  and  rash  swearing  is  utterly  to  be  con- 
denmed.  Yet,  notwithstanding,  upon  lawful  occasions,  an  oath  may 
be  given  and  taken,  according  to  the  Word  of  God :  justice,  judgment^ 
and  truth. 

56.  The  first  day  of  the  week,  which  is  the  Lord's  day,  is  wholly 
to  be  dedicated  unto  the  service  of  God ;  and  therefore  we  are  bound 
therein  to  rest  from  our  common  and  daily  business,  and  to  bestow  that 
leisure  upon  holy  exercises,  both  public  and  private. 

OF   THE    CIVIL   MAGISTEATE. 

57.  The  King's  majesty  under  God  hath  the  sovereign  and  chief 
power  within  his  realms  and  dominions,  over  all  manner  of  persons, 
of  what  estate,  either  ecclesiastical  or  civil,  soever  they  be ;  so  as  no 
other  foreign  power  hath,  or  ought  to  have,  any  superiority  over 
them. 

58.  We  do  profess  that  the  supreme  government  of  all  estates  with- 
in the  said  realms  and  dominions,  in  all  cases,  as  well  ecclesiastical  as 
temporal,  doth  of  right  appertain  to  the  King's  highness.  Neither  do 
we  give  unto  him  hereby  the  administration  of  the  Word  and  Sacra- 
ments, or  the  power  of  the  Keys,  but  that  prerogative  only  which  we  see 
to  have  been  always  given  unto  all  godly  princes  in  holy  Scripture  by 
God  himself;   that  is,  that  he  should  contain  all  estates  and  degree 


THE  IRISH  ARTICLES  OF  RELIGION,  1G15.  537 

committed  to  his  charge  by  God,  whether  they  be  ecclesiastical  or 
civil,  within  their  duty,  and  restrain  the  stubborn  and  evil-doers  with 
the  power  of  the  civil  sword. 

59.  Tlie  Pope,  neither  of  himself,  nor  by  any  authority  of  the  Church 
or  See  of  Rome,  or  by  any  other  means  with  any  other,  hath  any  power 
or  authority  to  depose  the  King,  or  dispose  any  of  his  kingdoms  or 
dominions ;  or  to  authorize  any  other  prince  to  invade  or  annoy  him  or 
his  countries;  or  to  discharge  any  of  his  subjects  of  their  allegiance  and 
obedience  to  his  Majesty ;  or  to  give  license  or  leave  to  any  of  them  to 
bear  arms,  raise  tumult,  or  to  offer  any  violence  or  hurt  to  his  royal 
person,  state,  or  government,  or  to  any  of  his  subjects  within  his  Maj- 
esty's dominions. 

60.  That  princes  which  be  excommunicated  or  deprived  by  the  Pope 
may  be  deposed  or  murdered  by  their  subjects,  or  any  other  whatsoever, 
is  impious  doctrine. 

61.  The  laws  of  the  realm  may  punish  Christian  men  with  death  for 
heinous  and  grievous  offenses. 

62.  It  is  lawful  for  Christian  men,  at  the  commandment  of  the 
magistrate,  to  bear  anns  and  to  serve  in  just  wars. 

OF   OUK   DUTY    TOWAEDS    CUE   NEIGHBOES. 

63.  ^  Our  duty  towards  our  neighbors  is,  to  love  them  as  ourselves, 
and  to  do  to  all  men  as  we  would  they  should  do  to  us ;  to  honor  and 
obey  our  superiors ;  to  preserve  the  safety  of  men's  persons,  as  also 
their  chastity,  goods,  and  good  names ;  to  bear  no  malice  nor  hatred  in 
our  hearts ;  to  keep  our  bodies  in  temperance,  soberness,  and  chastity ; 
to  be  true  and  just  in  all  our  doings;  not  to  covet  other  men's  goods, 
but  labor  truly  to  get  our  own  living,  and  to  do  our  duty  in  that  estate 
of  life  unto  which  it  pleaseth  God  to  call  us. 

64.  For  the  preservation  of  the  chastity  of  men's  persons,  wedlock  is 
commanded  unto  all  men  that  stand  in  need  thereof.  Neither  is  there 
any  prohibition  by  the  Word  of  God  but  that  the  ministers  of  the 
Church  may  enter  into  the  state  of  matrimony :  they  being  nowhere 
commanded  by  God's  law  either  to  vow  the  estate  of  single  life  or  to 
abstain  from  marriage.     Therefore  it  is  lawful  also  for  them,  as  well 

'  Corap.  Catechism. 


53S  SYMBOLA  EVANGELIC  A. 

as  for  all  other  Christian  men,  to  many  at  their  own  discretion,  as  tliey 
shall  judge  the  same  to  serve  better  to  godliness. 

65.  The  riches  and  goods  of  Christians  are  not  common,  as  touching 
the  right,  title,  and  possession  of  the  same:  as  certain  Anabaptists 
falsely  affirm.  Notwithstanding  every  man  onglit  of  such  things  as 
he  possesseth  liberally  to  give  alms  to  the  poor,  according  to  his  ability. 

GG.  Faith  given,  is  to  be  kept,  even  with  heretics  and  infidels. 

67.  The  Popish  doctrine  of  Equivocation  and  Mental  Eeservation  is 
nngodly,  and  tendeth  plainly  to  the  subversion  of  all  human  society. 

OF   THE   CnUKCri    AND    OUTWARD    J-nNISTKY    OF   THE    GOSPEL. 

68.  There  is  but  one  Catholic  Church  (out  of  which  there  is  no  salva- 
tion), containing  the  universal  company  of  all  the  saints  that  ever  were, 
are,  or  shall  be,  gathered  together  in  one  body,  under  one  head,  Christ 
Jesus:  part  whereof  is  already  in  heaven  triumphaiit,  part  as  yet 
militant  here  upon  earth.  And  because  this  Church  consisteth  of  all 
those,  and  those  alone,  which  are  elected  by  God  unto  salvation,  and 
regenerated  by  the  power  of  his  Spirit,  the  number  of  whom  is  known 
only  unto  God  himself :  therefore  it  is  called  the  Catholic  or  universal, 
and  the  Invisible  Church. 

69.  But  particular  and  visible  Churches  (consisting  of  those  who 
make  profession  of  the  faith  of  Christ,  and  live  under  the  outward 
means  of  salvation)  be  many  in  number:  wherein  the  more  or  less 
sincerely,  according  to  Christ's  institution,  the  Word  of  God  is  taught, 
the  Sacraments  are  administered,  and  the  authority  of  the  Keys  is  used, 
the  more  or  less  pure  are  such  Churches  to  be  accounted. 

70.  Although  in  the  visible  Church  the  evil  be  ever  mingled  with 
the  good,  and  sometimes  the  evil  have  chief  authority  in  the  ministra- 
tion of  the  AVord  and  Sacraments :  yet,  forasmuch  as  they  do  not  the 
same  in  their  own  name,  but  in  Christ's,  and  minister  by  his  commis- 
sion and  authority,  we  may  use  their  ministry  both  in  hearing  the  Word 
and  in  receiving  the  Sacraments.  Neither  is  the  effect  of  Christ's 
ordinance  taken  away  by  their  wickedness,  nor  the  grace  of  God's  gifts 
diminished  from  such  as  by  faith  and  rightly  do  receive  the  Sacraments 
ministered  unto  them ;  which  are  effectual,  because  of  Christ's  institu- 
tion and  promise,  although  they  be  ministered  by  evil  men.  Neverthe- 
less it  appertaineth  to  the  discipline  of  the  Church  that  inquiry  be 


THE  IRISH  ARTICLES  OF  RELIGION,  1015.  539 

made  of  evil  ministers,  and  that  they  be  accused  by  those  that  have 
knowledge  of  their  offenses,  and  finally,  being  found  guilty,  by  just 
judgment  be  deposed. 

71.  It  is  not  lawful  for  any  man  to  take  upon  him  the  office  of  public 
preaching  or  ministering  the  Sacraments  in  the  Church,  unless  he  be 
first  lawfully  called  and  sent  to  execute  the  same.  And  those  we  ought 
to  judge  lawfully  called  and  sent  which  be  chosen  and  called  to  this 
work  by  men  who  have  public  authority  given  them  in  the  Church  to 
call  and  send  ministers  into  the  Lord's  vineyard. 

72.  To  have  public  prayer  in  the  Church,  or  to  administer  the  Sacra- 
ments in  a  tongue  not  understood  of  the  people,  is  a  thing  plainly  re- 
pugnant to  the  Word  of  God  and  the  custom  of  the  Primitive  Church. 

73.  Tliat  person  which  by  public  denunciation  of  the  Church  is 
rightly  cut  off  from  the  unity  of  the  Church,  and  excommunicate, 
ought  to  be  taken  of  the  whole  multitude  of  the  faithful  as  a  heathen 
and  publican,  until  by  repentance  he  be  openly  reconciled  and  received 
into  the  Church  by  the  judgment  of  such  as  have  authority  in  that  be- 
half. 

74.  God  liath  given  power  to  his  ministers,  not  simply  to  forgive 
sins  (which  prerogative  he  hath  reserved  only  to  himself),  but  in  his 
!iame  to  declare  and  pronounce  unto  such  as  truly  repent  and  un- 
feignedly  believe  his  holy  Gospel  the  absolution  and  forgiveness  of 
sins.  Neither  is  it  God's  pleasure  that  his  people  should  be  tied  to 
make  a  particular  confession  of  all  their  known  sins  unto  any  mortal 
man  :  howsoever,  any  person  grieved  in  his  conscience  upon  any  special 
cause  may  well  resort  unto  any  godly  and  learned  minister  to  receive 
advice  and  comfort  at  his  hands. 

OF    TUE    AUTHOKITY   OF    THE    CHDECH,   GENERAL    COUNCILS,  AND   BISHOP 

OF    EOME. 

75.  It  is  not  lawful  for  the  Church  to  ordain  any  thing  that  is  con- 
trary to  God's  Word :  neither  may  it  so  expound  one  j)lace  of  Script- 
ure that  it  be  repugnant  to  another.  Wherefore,  although  the  Church 
be  a  witness  and  a  keeper  of  holy  Writ,  yet  as  it  ought  not  to  decree 
any  thing  against  the  same,  so  besides  the  same  ought  it  not  enforce 
any  thing  to  be  believed  upon  necessity  of  salvation. 

76.  General  councils  may  not  be  gathered  together  without  the  com- 


540  SYMBOLA  EVANGELICA. 

mandment  and  will  of  princes ;  and  when  they  be  gathered  together 
(forasmucli  as  they  be  an  assembly  of  men  not  always  governed  with 
the  Spirit  and  Word  of  God)  they  may  err,  and  sometimes  have  erred, 
even  in  things  pertaining  to  the  rule  of  piety.  AVherefore  things  or- 
dained by  them  as  necessary  to  salvation  have  neither  strength  nor  au- 
thority, unless  it  may  be  shown  that  they  be  taken  out  of  holy  Script- 
ures. 

77.  Every  particular  Church  hath  authority  to  institute,  to  change, 
and  clean  to  put  away  ceremonies  and  other  ecclesiastical  rites,  as  they 
be  superfluous  or  be  abused ;  and  to  constitute  other,  making  more  to 
seemliness,  to  order,  or  edification. 

78.  As  the  Churches  of  Jerusalem,  Alexandria,  and  Aiitioch  have 
erred,  so  also  the  Church  of  Rome  hath  erred,  not  only  in  those  things 
which  concern  matter  of  practice  and  point  of  ceremonies,  but  also  in 
matters  of  faith. 

79.  The  power  which  the  Bishop  of  Home  now  challengeth  to  be 
supreme  head  of  the  universal  Church  of  Christ,  and  to  be  above  all 
emperors,  kings,  and  princes,  is  a  usurped  power,  contrary  to  the 
Scriptures  and  Word  of  God,  and  contrary  to  the  example  of  the 
Primitive  Church;  and  therefore  is  for  most  just  causes  taken  avray 
and  abolished  within  the  King's  Majesty's  realms  and  dominions, 

80.  The  Bishop  of  Rome  is  so  far  from  being  the  supreme  head  of 
the  universal  Church  of  Christ,  that  his  works  and  doctrine  do  plainly 
discover  him  to  be  tltat  man  of  sin,  foretold  in  the  holy  Scriptures, 
loliom  the  Lord  shall  consume  ivith  the  sj)irit  of  his  mouth,  and  abol- 
ish loith  the  brightness  of  his  coming. 

OF   THE    STATE    OF   THE    OLD   AND   NEW   TESTAMENT. 

81.  In  the  Old  Testament  the  Commandments  of  the  Law  were  more 
largely,  and  the  promises  of  Christ  more  si'iuingly  and  darkly  pro- 
pounded, shadowed  with  a  multitude  of  types  and  figures,  and  so  much 
the  more  generally  and  obscurely  delivered  as  the  manifesting  of  them 
was  further  off. 

82.  The  Old  Testament  is  not  contrary  to  the  New.  For  both  in 
the  Old  and  New  Testament  everlasting  life  is  offered  to  mankind  by 
Christ,  who  is  the  only  Mediator  between  God  and  man,  being  both 
God  and  man.     Wherefore  they  are  not  to  be  heard  which  feign  that 


THE  IRISH  ARTICLES  OF  RELIGION,  1G15,  541 

the  old  fathers  did  look  only  for  transitory  promises.  For  they  looked 
for  all  benefits  of  God  the  Father  through  the  merits  of  his  Son  Jesus 
Christ,  as  we  now  do :  only  they  believed  in  Christ  which  should  come, 
we  in  Christ  already  come. 

83.  The  New  Testament  is  full  of  grace  and  truth,  bringing  joyful 
tidings  unto  mankind  that  whatsoever  formerly  was  promised  of 
Christ  is  now  accomplished ;  and  so,  instead  of  the  ancient  types  and 
ceremonies,  exhibiteth  the  things  themselves,  with  a  large  and  clear 
declaration  of  all  the  benefits  of  the  Gospel.  Neither  is  the  ministry 
thereof  restrained  any  longer  to  one  circumcised  nation,  but  is  indiffer- 
ently propounded  unto  all  people,  whether  they  be  Jews  or  Gentiles. 
So  that  there  is  now  no  nation  which  can  truly  complain  that  they  be 
shut  forth  from  the  communion  of  saints  and  the  liberties  of  the  people 
of  God. 

84.  Although  the  Law  given  from  God  by  Moses  as  touching  cere- 
monies and  rites  be  abolished,  and  the  civil  precepts  thereof  be  not  of 
necessity  to  be  received  in  any  commonwealth,  yet,  notwithstanding,  no 
Christian  man  whatsoever  is  freed  from  the  obedience  of  the  Com- 
mandments which  are  called  Moral. 

OF   THE    SACKAMENTS    OF   THE   NEW   TESTAMENT. 

85.  The  Sacraments  ordained  by  Christ  be  not  only  badges  or  tokens 
of  Christian  men's  profession,  but  rather  certain  sure  witnesses  and 
effectual  or  powerful  signs  of  grace  and  God's  good  will  towards  us, 
by  which  he  doth  work  invisibly  in  us,  and  not  only  quicken,  but  also 
strengthen  and  confirm  our  faith  in  him. 

86.  There  be  two  Sacraments  ordained  of  Christ  our  Lord  in  the 
Gospel :  that  is  to  say,  Baptism  and  the  Lord?s  Siijpj)er. 

87.  Those  five  M^hich  by  the  Church  of  Eome  are  called  Sacraments, 
to  wit:  Confirmation,  Penance,  Orders,  Matrimony,  and  Extreme 
Unction,  are  not  to  be  accounted  Sacraments  of  the  Gospel;  being 
such  as  have  partly  grown  from  corrupt  imitation  of  the  Apostles, 
partly  are  states  of  life  allowed  in  the  Scriptures,  but  yet  have  not 
like  nature  of  Sacraments  with  Baj^tism  and  the  Lord's  Sujpiyer,  for 
that  they  have  not  any  visible  sign  or  ceremony  ordained  of  God,  to- 
gether with  a  promise  of  saving  grace  annexed  thereto. 

^%.  The  Sacraments  were  not  ordained  of  Christ  to  be  gazed  upon. 


542  SYMBOLA  EVANGELICA. 

or  to  be  carried  about,  but  that  we  should  duly  use  them.  And  in 
such  onlj  as  worthily  receive  the  same,  they  have  a  wholesome  effect 
and  operation ;  but  they  that  receive  tliem  unworthily,  thereby  draw 
judgment  upon  themselves. 

OF   BArXISM. 

89.  Baptism  is  not  only  an  outward  sign  of  our  profession,  and  a 
note  of  difference,  whereby  Christians  are  discerned  from  such  as  are 
no  Christians;  but  much  more  a  Sacrament  of  our  admission  into  the 
Church,  sealing  unto  us  our  new  birth  (and  consequently  our  justifica- 
tion, adoption,  and  sanctification)  by  the  communion  which  ^ye  have 
with  Jesus  Christ. 

90.  The  Baptism  of  Infants  is  to  be  retained  in  the  Church,  as  agree- 
able to  theWordof  God. 

91.  In  the  administration  of  Baptism,  exorcism,  oil,  salt,  spittle,  and 
superstitious  halloioing  of  the  loater,  are  for  just  causes  abolished;  and 
without  them  the  Sacrament  is  fully  and  perfectly  administered,  to  all 
intents  and  purposes,  agreeable  to  the  institution  of  our  Saviour  Christ.^ 

OF   TUE   LOKd's    supper. 

92.  The  Lord's  Supper  is  not  only  a  sign  of  the  mutual  love  which 
Christians  ought  to  bear  one  towards  another,  but  much  more  a  Sacra- 
ment of  our  preservation  in  the  Church,  sealing  unto  us  our  spiritual 
nourishment  and  continual  growth  in  Christ. 

93.  The  change  of  the  substance  of  bread  and  wine  into  the  substance 
of  the  body  and  blood  of  Christ,  commonly  called  Transuhstantiation, 
can  not  be  proved  by  holy  Writ;  but  is  repugnant  to  plain  testimonies 
of  the  Scripture,  overthroweth  the  nature  of  a  Sacrament,  and  hath 
given  occasion  to  most  gross  idolatry  and  manifold  superstitions. 

9-i.  In  the  outward  part  of  the  holy  Communion,  the  body  and  blood 
of  Christ  is  in  a  most  lively  manner  represented ;  being  no  otherwise 
present  M'ith  the  visible  elements  than  things  signified  and  sealed  are 
present  with  the  signs  and  seals — that  is  to  saj',  symbolically  and  rela- 
tively. But  in  the  inward  and  spiritual  part  the  same  body  and  blood 
is  really  and  substantially  presented  unto  all  tliose  who  have  grace 

'  Comp.  Eleven  Articles,  §  viii. 


THE  IRISH  ARTICLES  OF  RELIGION,  1G15.  543 

to  receive  tlic  Sou  of  God,  even  to  all  those  that  believe  in  his  name. 
And  unto  such  as  in  this  manner  do  v^'orthily  and  with  faith  repair 
unto  the  Lord's  table,  the  body  and  blood  of  Christ  is  not  only  signified 
and  offered,  but  also  truly  exhibited  and  communicated. 

95.  The  body  of  Christ  is  given,  taken,  and  eaten  in  the  Lord's  Sup- 
per only  after  a  heavenly  and  spiritual  manner ;  and  the  mean  whei-e- 
by  the  body  of  Christ  is  thus  received  and  eaten  is  Faith. 

96.  The  wicked,  and  such  as  want  a  lively  faith,  although  they  do 
carnally  and  visibly^  (as  St.  Augustine  speaketh)  press  with  their  teeth 
the  Sacrament  of  the  body  and  blood  of  Christ,  yet  in  nowise  are  they 
made  partakers  of  Christ ;  but  rather  to  their  condenmation  do  eat  and 
drink  the  sign  or  Sacrament  of  so  great  a  thing. 

97.  Both  the  parts  of  the  Lord's  Sacrament,  according  to  Christ's 
institution  and  the  practice  of  the  ancient  Church,  ought  to  be  minis- 
tered unto  God's  people ;  and  it  is  plain  sacrilege  to  rob  them  of  the 
mystical  cup,  for  whom  CJn-ist  hath  shed  his  most  precious  blood. ^ 

98.  The  Sacrament  of  the  Lordh  Supper  was  not  by  Christ's  ordi- 
nance reserved,  carried  about,  lifted  up,  or  worshiped. 

99.  The  sacrifice  of  the  Mass,  wherein  the  priest  is  said  to  offer  up 
Christ  for  obtaining  the  remission  of  pain  or  guilt  for  the  quick  and 
the  dead,  is  neither  agreeable  to  Christ's  ordinance  nor  grounded  upon 
doctrine  Apostolic ;  but  contrariwise  most  ungodly  and  most  injurious 
to  that  all-sufficient  sacrifice  of  our  Saviour  Christ,  offered  once  for- 
ever upon  the  cross,  which  is  the  only  propitiation  and  satisfaction  for 
all  our  sins. 

100.  Private  mass — that  is,  the  receiving  of  the  Eucharist  by  the 
priest  alone,  without  a  competent  number  of  communicants — is  con- 
trary to  the  institution  of  Christ. 

OF  THE  STATE  OF  THE  SOULS  OF  IVIEN  AFTEK  THEY  BE  DEPARTED  OUT  OF 
THIS  LIFE,  TOGETHER  WITH  THE  GENERAL  RESURRECTION  AND  THE  LAST 
JUDGMENT. 

101.  After  this  life  is  ended  the  souls  of  God's  children  be  presently 
received  into  heaven,  there  to  enjoy  unspeakable  comforts ;  the  souls 
of  the  wicked  are  cast  into  hell,  there  to  endure  endless  torments. 

'  Comp.  Eleven  Articles,  §  x. 


544  SYMBOLA  EVANGELICA. 

102.  The  doctrine  of  the  Church  of  Eomc  concerning  Limhus  Pa- 
trunij  Limhus  Puerorwn^  Purgatory^  Prayer  for  the  Dead,  Pardons, 
Adoration  of  Images  and  Pelics,  and  also  Invocation  of  Saints,  is 
vainly  invented  without  all  ■warrant  of  holy  Scripture,  yea,  and  is  con- 
trary unto  the  same. 

103.  At  the  end  of  this  world  the  Lord  Jesus  shall  come  in  the 
clouds  with  the  glory  of  his  Father ;  at  which  time,  by  the  almighty 
power  of  God,  the  living  shall  be  changed  and  the  dead  shall  be  raised ; 
and  all  shall  appear  both  in  body  and  soul  before  his  judgment-seat, 
to  receive  according  to  that  which  they  have  done  in  their  bodies, 
whether  good  or  evil. 

104.  When  the  last  judgment  is  finished,  Christ  shall  deliver  up  the 
kingdom  to  his  Father,  and  God  shall  be  all  in  all. 

THE  DECREE  OF  THE  SYNOD. 

If  any  minister,  of  what  degree  or  quality  soever  he  be,  shall  pub- 
licly teach  any  doctrine  contrary  to  these  Articles  agreed  upon,  if, 
after  due  admonition,  he  do  not  conform  himself,  and  cease  to  disturb 
the  peace  of  the  Church,  let  him  be  silenced,  and  deprived  of  all  spirit- 
ual promotions  he  doth  enjoy. 


AKTICULI  AKMmiANI  sive  EEMONSTRANTIA. 


The  Five  Aeminian  Articles.     A.D.  1610. 

[The  official  Dutch  text  is  talien  from  the  first  edition  of  1G12,  as  printed  in  De  Remonstrantie  en  het 
liemonstrantisme.  Historisch  onderzocb  door  Dr.  Joannes  TiDeman,  Predikant  hij  de  llemomtrantsch- 
Gerc/ormeerde  Gemeente  te  Rotterdam  (Te  Haarlem,  1S51),  pp.  17-20.  I  procured  a  copy  from  my  friend, 
Dr.  J.  J.  van  Oosterzee,  of  Utrecht.  The  Latin  translation  of  Petrus  Bertius  was  literally  copied  for 
me  by  another  friend  iu  Holland,  Dr.  M.  Cohen  Stuart,  from  the  Scripta  adversaria  Collationis  Uagicnsis, 
Lugd.  Batav.  1616.  The  English  translation  is  made  for  this  edition.  An  older  English  version,  with 
the  Latin  (but  with  several  omissions),  is  given  by  Peter  Heylin,  iu  his  Historia  QuinquarticulariB, 
London,  16G0,  pp.  50-53.  The  Preface,  the  five  negative  Articles,  and  Conclusion  (see  Tidemau,  pp.  8-2") 
are  omitted. 

Niemeyer  excludes  the  Remonstrance  from  his  Collection  of  Reformed  Confessions,  but  it  is  necessary 
to  the  proper  understanding  of  the  Canons  of  the  Synod  of  Dort.  Bockel  (pp.  545  sqq.)  gives  a  German 
translation.    Comp.  Vol.  I.  5  65,  pp.  508  sqq.] 


Art.  I. 

Bat  Godt  dxxyr  een  eeu- 
wich,  onveranderlyck  lesliiyt, 
iji  JESU  CHRisTO,  synen 
Soone,  eer  des  werelts  grondt 
gJieleydt  was,  leshteii  heeft, 
uyt  het  ghevallene  sondighe 
Mensclielyck  geslachte,  die 
gliene  in  christo,  om  chri- 
STUS  loille,  ende  door  chri- 
STUM  scdich  te  maeclcen,  die 
door  de  gJienade  des  Jieyli- 
gJien  Gheestes,  in  den  sehen 
synen  Soone  jestoi  glieloo- 
ve7ij  ende  in  den  selven  gJie- 
loove,  ende  ghoorsaemheyt 
des  gheloofs,  door  de  selve 
gTienade,  totten  eynde  toe 
wHierden  souden:  en  daer 
tegens,  de  onbeTceerlycke,  en 
ongelovige  in  de  sonde,  en 
onder  de  toorne  te  laten,  en 
te  verdoemen,  als  vreemt  van 
christo  :  naer  'i  wooi-dt  des 
H.  Evangelij  'by  JoTiannem 
iii.  36 :  '  Wie  in  den  Sone 
ghelooft,  die  lieeft  het  eeuwi 
ghe  leven,  ende  wie  den  Soone 
ongehoorsaem  is,  die  en  sal 


Art.  I. 

Deus  ceterno  et  immuta- 
l)ili  decreio  in  Christo  Jesu 
Filio  suo,  ante  jada  mundi 
fundamenta,  statuit  ex  ge- 
nere  humano  in  peccatum 
p}-olapso,  cos  in  Christo, 
propter  Christum,  et  per 
Christum  salvare,  qui  per 
gratiam  Spiritus  Sancti  in 
eundeni  Filium  suum  credi- 
tiiri,  inque  ea  ipisa  fide  et 
dbedientia  fidei,  per  eandem 
gratiam,  usque  ad  finem 
essent  perseveraturi ;  contra 
vero  contumacio  et  incredu- 
los,  sxd)  peccato  et  ira  relin- 
quere  et  condemnare,  tan- 
quam  a  Christo  alienos; 
juxta  verhum  Evangelii  Joh. 
iii.  36 :  '  Qui  credit  in  Fili- 
um, hdbet  vitam  aternam, 
qui  vero  Filio  non  dbtem- 
perat,  non  videbit  vitam,  sed 
ira  Dei  manet  super  ipsum.'' 


Art.  I. 
That  God,  by  au  eternal, 
unchangeable  purpose  in 
Jesus  Christ  his  Son,  be- 
fore the  foundation  of  the 
world,  hath  determined, 
out  of  the  fallen,  sinful 
race  of  men,  to  save  in 
Christ,  for  Christ's  sake, 
and  through  Christ,  those 
who,  through  the  grace  of 
the  Holy  Ghost,  shall  be- 
lieve on  this  his  Son  Jesus, 
and  shall  persevere  in  this 
faith  and  obedience  of 
faith,  through  this  grace, 
even  to  the  end;  and,  on 
the  other  hand,  to  leave 
the  incorrigible  and  unbe- 
lieving in  sin  and  under 
wrath,  and  to  condemn 
them  as  alienate  from 
Christ,  according  to  the 
word  of  the  gospel  in 
John  iii.  3G  :  '  He  that  be- 
lieveth  on  the  Son  hath 
everlasting  life :  and  he 
that  believeth  not  the  Son 
shall  not  see  life  •,  but  the 


546 


SYMBOLA  EVANGELICA. 


het  leven  niet  sien^  maer  de 
toorne  Gods  UyJ't  op  liem^ 
ende  andere  X'laetsen  der 
schrifturen  meer. 

Art.  II. 
Bat  desen  volghende^  Je- 
zus  Christus  de  salich- 
vmecker  des  Werelts,  voor  alle 
ende  yeder  Mcnsch  ghestor- 
ven  is:  alsoo  dat  hyse  alle 
door  den  doodt  des  Cruyces, 
de  versoeningJie  ende  ve?'- 
gJievinghe  der  sonden  ver- 
icorven  heeft ;  alsoo  nochtans 
dat  niemandt  deselve  verglie- 
vinghe  der  sonden  dadelych 
ghetiiet,  dan  de  Gheloovighe  : 
mede  naer  H  Woort  des  Euan- 
gely  by  JoJuinnem,  Cap.  iii. 
IG :  '  Soo  lief  heeft  Godt  de 
Werelt  gehadt,  dat  Tiy  synen 
eenighen  Soone  gJiegeven  Jieeft, 
opdat  al,  die  in  liem  gTielooft, 
niet  en  vergae.,  maer  liet  eeu- 
wigJie  leten  hehie.^  Ende  in 
den  eersten  Brief  Johannis 
int  ii.  vers  2  :  ^Uy  is  de  ver- 
socninge  voor  onse  sonden; 
en  niet  alleene  voor  onse, 
maer  voor  des  gantsclie  We- 
relts sonden. 

Akt.  III. 
Bat  de  Mensclie  H  salich- 
maechende  Gheloove  van  hem 
selven  niet  en  heeft;  noch 
nyt  cracht  van  synen  vryen 
wille,  alsoo  hy  in  den  stant 
der  afwyckinghe  ende  der 
sonden  niet  goets,  dat  waer- 
lyck  goet  is  igelyck  insonder- 
lieyt  is  het  salichmaechende 


Cui  alia  quoqiie  Scripturce 
dicta  respondent. 


Art.  II. 
Proinde  Jesus  Christus, 
Mundi  Salvator^  pro  omni- 
lus  et  singulis  hominilus 
mortuus  est,  omnihusque  per 
mortem  crucis  promeritus 
reconciliationem  et  remissio- 
nem  p)£ccatorum  ;  ita  tamen 
ut  neino  remissionis  illius 
reip>sa  particeps  fiat,  prater 
eredentes,  idque  etiam  secun- 
dum verba  Evangelii  Joan- 
nis  iii.  16  :  '  Ita  Beus  dilexit 
Mundum,  ut  Filium  suum 
unigenitum  dederit,  ut  quis- 
quis  credit  in  eum,  non  pie- 
reat,  sed  habeat  vitam  ceter- 
nam.''  Et  epistola  ^^?'W?'e 
Joannis,  Cap.  ii.  v.  3:  '•Ipsa 
est  2'>'>'opitiatio  pro  peccatis 
nostris,  nee  pro  nostris  tan- 
turn,  sed  etiam  pro  totius 
Mundi  2^(^ccatis.'' 


Art.  III. 
Homo  salvifcam  fidem 
non  habet  a  se,  neque  ex 
liberi  arbitrii  siii  viribus, 
qtiandoquidem  in  statu  apo- 
stasies et  peccati  nihil  boni 
{quod  quidem  vere  bomim 
sit,  cvjusmodi  in  ]rimis  est 
fides  salvifiai)  ex  se  et  a 
se  j)otest  cogitare,  velle  aut 


wrath  of  God  abideth  on 
liim,'  and  according  to 
other  passages  of  Script- 
ure also. 

Art.  II. 
That,  agreeably  thereto, 
Jesus  Christ,  the  Saviour 
of  the  world,  died  for  all 
men  and  for  every  man,  so 
that  he  has  obtained  for 
them  all,  by  his  death  on 
the  cross,  redemption  and 
the  forgiveness  of  sins; 
yet  that  no  one  actually 
enjoys  this  forgiveness  of 
sins  except  the  believer, 
according  to  the  word  of 
the  Gospel  of  John  iii.  16: 
'  God  so  loved  the  world 
that  he  gave  his  only-be- 
gotten Son,  that  whosoever 
believetli  in  him  should  not 
perish,  but  have  everlast- 
ing life.'  And  in  the  First 
Epistle  of  John  ii.  2  :  'And 
he  is  the  propitiation  for 
our  sins ;  and  not  for  ours 
only,  but  also  for  the  sins 
of  the  whole  world.' 


Art.  III. 
That  man  has  not  saving 
grace  of  himself,  nor  of  the 
energy  of  his  free  will,  in- 
asmucli  as  he,  in  the  state 
of  apostasy  and  sin,  can 
of  and  by  himself  neither 
think,  will,  nor  do  any 
thing  that  is  truly  good 
(such  as  saving  Faith  emi- 


THE  FIVE  ARMINIAN  ARTICLES,  IGIO. 


547 


glieloove)  uyt  ende  van  hem 
selven,  can  denclen,  willen 
ofte  doen.  Maar  dat  Tiet  van 
noode  is,  dat  hy  van  Qodt, 
in  Christo  ;  door  S7jnen  hei- 
ligTien  Oeest,  werde  herioren 
en  vernieut,  in  verstant,  a/- 
fectie,  oft  wille,  ende  alle 
erachten,  opdat  Tiy  het  icare 
goet  te  recht  moge  verstaen, 
tedencJcen,  icilkn,  ende  vol- 
h'enghen,  naer  'i  woordt 
Christi,  Joliann.  xiii.  5 : 
*■  Bonder  my  en  condt  ghy 
niet  doen.'' 

Art.  IV. 

Dat  dese  ghenade  Godts 
is  het  ieginsel,  de  wort- 
ganck  ende  volhrenginghe 
alles  goets,  oock  soo  veri'e, 
dat  de  icedergeboren  Mensche 
selfs,  sonder  dese  voorgaende 
ofte  toecommende,  opicecTc- 
ende,  volgende  ende  mede- 
wercTcende  ghenade,  noch  het 
goede  dencJcen,  loillen  ofte 
doen  can,  nocli  oock  eenighe 
tentatien  ten  quade  weder- 
staen :  soodat  alle  goede  da- 
den,  ofte  werckinghen  die 
7nen  dedencJcen  Jean  de  ghe- 
nade Godts  in  Christo 
moeten  toegeschreven  worden. 
Maer  soo  vele  de  maniere 
van  de  icerckinghe  derscl- 
ver  ghenade  aengaet,  die  en 
is  niet  omcederstandeJyek : 
want  daer  staet  van  velen 
geschreven,  dat  sy  den  hey- 
ligen  Gcest  loederstaen  heb- 
hen.  Actor,  vii.  e7ide  elders 
0]}  vele  plaetsen. 


facere;  sed  necessarium  est 
ut  a  Deo,  in  Christo,  2^cr 
Spiritum  ipsixis  Sanctum 
regenei'etur  atqtie  renovetur, 
intellectu,  affectibus  seu  vo- 
luntate,  omnibusque  virihus, 
id  vere  honum  recti  possit 
intelUgere,  meditari,  velle  at- 
que  proflcere  sicut  scripitum 
est  Joh.  XV.  5 :  '■Sine  me  ni- 
hil potestis  facere.'' 


Art.  IV. 
Ilcec  Dei  gratia  est  pi'in- 
cipinm,  progressus  et  compli- 
mentum  omnis  boni;  adeo 
quidem  ut  ne  ijyse  quidem 
regenitus  absque  prcecedente 
sive  j)7'CBve7iiente  ista,  exci- 
tante,  p)rosequente  et  coope- 
rante  gratia,  bonum  cog'i- 
tare,  velle,  aut  peragere  pos- 
sit, ullisve  ad  malum  ten- 
tationibus  resistere,  ita  ut 
omnia  bona  opera  actiones- 
que,  qnas  qxiis  cogitando  po- 
test adsequi,  gratice  Dei  in 
Christo  adscriienda  sint. 
Caterum,  quod  ad  modum 
operationis  ejus  gratice  atti- 
net,  non  est  ille  irresistihilis, 
quandoquidem  scriptum  est 
de  multis,  quod  ^Spiritui 
Sancto  restiterint.''  Act.  vii. 
et  alibi  locis  compluribus. 


nently  is) ;  but  that  it  is 
needful  that  he  be  bom 
again  of  God  in  Christ, 
through  his  Holy  Spirit, 
and  renewed  in  under- 
standing, inclination,  or 
will,  and  all  his  jiowers, 
in  order  that  he  may 
rightly  understand,  think, 
will,  and  effect  what  is 
truly  good,  according  to 
the  Word  of  Christ,  John 
XV.  5 :  '  Without  me  ye 
can  do  nothing.' 


Art.  IV. 
That  this  grace  of  God 
is  the  beginning,  continu- 
ance, and  accomplishment 
of  all  good,  even  to  this 
extent,  that  the  regener- 
ate man  himself,  without 
prcvenient  or  assisting, 
awakening,  following  and 
co-operative  grace,  can  nei- 
ther think,  will,  nor  do 
good,  nor  withstand  any 
temptations  to  evil ;  so 
that  all  good  deeds  or 
movements,  that  can  be 
conceived,  must  be  as- 
cribed to  the  grace  of 
God  in  Christ.  But  as  re- 
spects the  mode  of  the 
operation  of  this  grace,  it 
is  not  irresistible,  inas- 
much as  it  is  written  con- 
cerning many,  that  they 
have  resisted  tlie  Holy 
Ghost.  Acts  vii.,  and  else- 
where in  many  places. 


548 


SYMBOLA  EVANGELICA. 


Art.  V. 

Dat  die  Jesu  Citristo, 
doo7'  een  ware  gheloove  syn 
inghelyft^  ende  oversulcx  syns 
letendighmaeckenden  Gliees- 
tes  deelacMig  zyn  glieicor- 
den^  overvloedigTie  cracht  heb- 
len,  omme  teghens  den  satan, 
de  sonde,  de  Werelt,  ende 
liaer  eygen  vleescJie  te  stry- 
den,  en  de  overwinninge  te 
'cercrygen.  Welverstaende  al- 
tydt,  door  den  tystand  van 
de  ghenade  des  Tieyligen 
Geestes :  ende  dat  Jesus 
Cheistus  haei'  door  synen 
Oheest  in  alle  tentatien  hj- 
staet,  de  Tiandt  Met,  ende,  so 
sy  maer  alleene  ten  stryde 
lereyt  zyn,  ende  syn  hulpe 
legeeren,  ende  in  geenen  gJie- 
breke  zyn,  staende  liout,  alsoo 
dat  se  door  glieene  Ustichheyt 
nocli  gJiewelt  des  Satans  ver- 
leyt,  oft  nyt  Citristi  Tianden 
connen  ghetrocken  warden, 
naer  H  xcoordt  Chrtsti,  Joh. 
X. :  '■  Nicmandt  en  salse  uyt 
myne  Tianden  rucken.''  Maer 
of  de  selve  niet  en  connen, 
door  .naelaticTieyt,  het  legin- 
sel  Tiaers  Wesens  in  Ciiristo 
verlaten;  de  teghenwoordighe 
Werelt  %cederom  aennemen: 
van  de  Ileylighe  Leere,  Tien 
cenmael  gJieghecen,  afwycTcen : 
de  goede  conscientie  verliescn : 
de  ghenade  tertcaerlooscn : 
sotide  eerst  moeten  naerder 
vyt  de  Heylige  Schriftuere 


Akt.  V. 

Ei  qui  Christo  vera  fide 
insiti,  ac  per  conseqiiens  vivi- 
ficantis  ejus  Spiritus  ^x;r- 
ticijies  facti  sunt,  alunde  in- 
structi  sunt  viribus,  quibus 
adversus  Satanam,  peccatum, 
Mundum,  suamque  carnem 
p)Ossint  ptugnare,  atque  adeo 
etiam  victoriam  db  iis  re- 
ferre;  semper  tamen  {quod 
cautum  volumus)  auxilio 
gratice  Spiritus  Sancti;  et 
Jesus  Christus  ipsis,  per  S2n- 
rituni  suum,  in  omnibus  ten- 
tationibus  adsistit,  manum 
j)orrigit,  ac  eosdem  (si  modo 
ad  pnignam  ipsi  parati  sint, 
ejusque  opem  deposcant,  si- 
bique  ijms  nan  desint)  fulcit 
ac  confirmat,  ita  ut  nidla 
fraude  aut  vi  Satanm  se- 
duci,  aut  ex  Christi  onani- 
bus  eripi  possint,  juxta  dic- 
tinn  Christi  Joh.  x. :  '•Oves 
vieas  nemo  rapiet  ex  manu 
mea.^  Caterum,  utrum  iidem 
non  jwssint  per  socordiam 
Tt)v  dpxvv  Ttjc  virotJTCiaiwQ 
Xpiarov  KaTaXuTTHv,^  et  prCB- 

sentem  mundum  itcrum  am- 
plecti,  a  sancta  docti'ina  ip>- 
sis  semel  tradita  recedere, 
bonam  conscientiam  amit- 
te7'e,  gratiamque  ncgligere ; 
esset  prius  accuratius  ex 
Sacra  ScrijJtura  inqzdrcn- 
dum  quam  nos  illud  p>osse- 


Art.  V. 
That  those  -w'ho  are  in- 
corporated into  Christ  by 
a  true  faith,  and  have 
thereby  become  partakers 
of  his  life-giving  Sj^irit, 
have  thereby  full  j)owcr 
to  strive  against  Satan, 
sin,  the  "world,  and  their 
own  flesh,  and  to  vpin  the 
victory;  it  being  well  un- 
derstood that  it  is  ever 
through  the  assisting  grace 
of  the  Holy  Ghost;  and 
that  Jesus  Christ  assists 
them  through  his  Spirit 
in  all  temptations,  extends 
to  them  his  hand,  and  if 
only  they  are  ready  for 
the  conflict,  and  desire  his 
help,  and  are  not  inactive, 
keeps  them  from  falling, 
so  that  they,  by  no  craft  or 
power  of  Satan,  can  be 
misled  nor  ijlucked  out  of 
Christ's  hands,  according 
to  the  Word  of  Christ, 
John  X.  28 :  '  Neither  shall 
any  man  pluck  them  out 
of  my  hand.'  But  whether 
they  are  capable,  througli 
negligence,  of  forsaking 
again  the  first  beginnings 
of  their  life  in  Christ,  of 
again  returning  to  this 
present  evil  world,  of  turn- 
ing away  from  the  holy 
doctrine  which  was  deliv- 
ered them,  of  losing  a 
good     conscience,   of  be-. 


'  Heb.  iii.  G,  U  ;  2  Pet.  i.  10  ;  Jude  3  ;   1  Tim.  i.  19  ;  Heb.  xi.  13. 


THE  FIVE  ARMINIAN  ARTICLES,  IGIO. 


549 


ondersocht  zyi\  eer  iry  H 
selve  met  wile  'verseecTcering- 
Jie  onses  ghemoets  souden 
connen  leeren. 


Dese  2'>uncten  alsoo  worge- 
dragen  ende  geleert,  houden 
sy  Bemonstranten  den  woorde 
Oodts  gelyckformicli  te  ice- 
sen^  sticldelyck^  ende  in  dese 
7naterie  ghenoechsaem  ter  sa- 
licheit,  sender  dat  Tiet  van 
noode  zy,  oft  oock  stichte- 
lyck^  hooger  te  climmen,  ofte 
lager  te  dalen. 


mus  alios   aim   Tz\ripo(popia 
animi  nostri  docere? 


Hos  igitur  articidos  ita 
propositos  et  traditos  censent 
Bemonstrantes  divino  Verio 
conformos^  cedijicationi  ido- 
neos,  et  in  lioc  quidem  argu- 
mento  siifficientes  ad  salu- 
tem ;  ita  ut  necessarium  non 
sit^  aut  (Bdljicationi  serviens, 
vel  altius  conscendere  vel  in- 
ferius  subsidere. 


coming  devoid  of  grace, 
that  must  be  more  par- 
ticularly determined  out 
of  tlie  Holy  Scripture,  be- 
fore we  ourselves  can  teach 
it  ■with  the  full  persuasion 
of  our  minds. 


These  Articles,  thus  set 
forth  and  taught,  the  Re- 
monstrants deem  agreea- 
ble to  the  "Word  of  God, 
tending  to  edification,  and, 
as  regards  this  argument, 
sufficient  for  salvation,  so 
that  it  is  not  necessary  or 
edifying  to  rise  higher  or 
to  descend  deeper. 


^  The  here  quoted  places,  or  loca  probantia,  are  not,  like  the  others  in  the  former  articles, 
written  in  the  text,  but  in  the  margin. 


CANONES  SYNODI  DORDEECIITAN^. 
The  Canons  of  the  Synod  of  Dort,     A.D.  1618  and  1619. 

[We  give  first  the  full  Latin  text  of  the  Acts  of  the  Synod  of  Dort  (Dordrecht)  on  the  five  contro- 
verted heads  of  doctrine,  viz.,  the  Preface,  the  Articles  of  Faith,  the  Errors  Rejected,  the  Names  of  Sub- 
scribers, the  Conclusion,  the  Sentence  against  the  Remonstrants,  and  the  Approval  of  the  States-General, 
but  distinguishing  the  several  parts  by  different  tyj)e.  They  were  officially  published  May  6, 1619, 
and  often  since  in  Latin,  Dutch,  German,  and  English.  The  original  is  given  in  the  Corpus  et  Syntagma 
Confess,  ed.  II.  1G54,  in  the  Oxford  Si/lloue  Con/ess.  (pp.  397-454),  in  Niemeyer's  Collectio  (pp.  690-728) ;  the 
German  in  Beck's  and  Bockel's  Collections.  To  the  Latin  text  we  append  the  English  abridgment,  as 
adopted  by  the  Reformed  Dutch  Church  in  America.] 

Judicium  Synodi  ISTationalis  Kefoematarum  Ecclesiarum  Belgicakum, 

JIabitce  DordrecUi  Anno  MDCXYIII.  et  MDCXIX.  Qui  j>lu- 
rimi  insignes  Theologi  Reformatarum  Ecclesiarum  Magnce  Bri- 
tannia, Germanifp,  Galilee,  interfuerunt,  de  Quingue  Doctrime 
Capitihus  in  Ecclesiis  Belgicis  Controversis :  jproimdgatum  VI. 
Ifaii  MDCXIX. 

PRiEFATIO, 
IN   NOMINE    DOMINI    ET    SERVATORIS   NOSTRI  JESU   CHRISTI.       AMEN. 

Inter  plurima,  qmc.  Dominus  et  Servator  noster  Jesus  Christus  militanti  Siice  Ecclesice  in 
hac  ceruinnosa  peregrinatione  dedit  solatia,  vierito  celehratur  illud,  quod  ei  ad  Patrein  suuvi 
in  ccelesie  sanc.tuarium  alntitrus  reliqnil :  Ego,  inqniens,  sum  vobiscum  omnibus  diebus  usque 
ad  consummationem  sa;culi.  Hujus  suavissiina  promissionis  Veritas  elucet  in  omnium  tem- 
})orum  Ecclesia,  qua:  quuni  non  solum  aperta  inimicorum  violentia,  et  hareticorum  impietate, 
sed  etiam  operta  seductornm  astutia  inde  ah  initio  fuerit  opjnigjiata,  sane,  si  nnquam  sahttari 
]>romissce  sua;  pmsentioi  i)r(csidto  earn  destituisset  Dominus,  pridem  aut  vi  tyrannorum  fuisset 
oppressa,  aut  fraude  ivipostorum  in  exitium  seducta.  Sed  bonus  ille  Pastor,  qui  gregem  suum, 
pro  quo  animum  suam  posuit,  constantissime  diligit,  persecutorum  rahiem  tempestive  semper, 
et  exserta  sape  dextera,  iniraculose  repressit,  et  seductorum  vias  tortuosas,  ac  co7isilia/ra2idu- 
lenta  detexit  atque  dissipavit,  utroque  se  in  Ecclesia  sua  prwsentissimuyn  esse  demonstrans. 
Hujus  ret  illustre  documentum  exstat  in  historiis  piorum  iinpcratoriim,  regum,  et  principum, 
quos  Filius  Dei  in  subsidium  Ecclesia;  sum  toties  excitavit,  sancto  domus  suce  zelo  accendit, 
eorumque  opera,  non  tantum  tyrannoi-uvi  furores  compescuit,  sed  etiam  Ecclesice  cum  falsis 
doctoribus  religionevi  varie  udulterantibus  conjlictanti,  sanctarum  synodorum  remedia  j)ro- 
curavit,  in  quibus  Jideles  Christi  servi  conjunctis  prec'tbus,  consiliis,  et  laboribus  pro  Ecclesia 
ei  veritate  Dei  fortiter  steterunt,  Satance  ministris,  licet  in  ongelos  lucis  se  transformantibus, 
intrepide  se  opposuerunt,  errorum  et  discordiw  semina  sustukrunt,  Erclesiam  in  re/igionis  jmrte 
Concordia  conservarunt,  et  slncerum  Dei  cultum  ad posteritatein  iUibattim  transmiserunt. 

Simili  benejlrio  Jidelis  noster  Servator  Ecclesiie  Belgica;  annos  aliquam  multos  afjlictis- 
siuKP,  gratiosam  suam  pmsentiam  hoc  temjwre  testatus  est.  Ilanc  enim  Ecclesiam  a  Itovmni 
antichristi  tyrannide  et  horrlbUi  paputus  idololatria  potenti  Dei  inanu  vindicatam,  in  billl 
diuturni  pericnlis  toties  miraculose  custoditain,  et  in  verm  doctrince  atque  dlsciplina;  concordia 
ad  Dei  sui  laudern,  admirabile  reijmb.  incrementum,  totiusque  reformati  orbis  gaudium  ejflo- 
rescentem,  Jacoiscs  Arminius  ejusque  sectatorcs,  nomen  Remonstrantium  pr<e  se  ferentes, 
variis,  tarn  veteribus,  quam  novis  erroribus,  primum  tecte,  deinde  aperte  tentarunt,  et  scanda- 
losis  dissensionibus  ac  schismatibus  pertinaciter  turbatam,  in  tantum  discrimen  adduxerunt,  ut 
Jiorentissinne  Ecclesice,  nisi  Servatoris  nostri  miseratio  opportune  intervenisset,  horribili  dis- 


THE  CANONS  OF  THE  SYNOD  OF  DORT.     A.D.  IG19.  551 

sidiorum  et  schismatum  incendio  tandem  conjlagr assent.  Benedictus  autem  sit  in  sacula  Do- 
minus,  qrd  postquani  ad  momentum  faciem  suam  a  nobis  (qui  tnultis  modis  iram  et  indif/nationem 
ejtis  provocaveramus')  abscondisset,  universe  orbi  testatum  fecit,  se  foederis  sui  non  oblivisci  et 
suspiria  suorum  non  spernere.  Cum  enim  vix  uUa  remedii  sj)es  humunilus  cijipareret,  illustris- 
simis  et  prcepotentibus  Behjii  foederati  ordinibus  generalibus  hanc  -meiitem  insjnruvit,  ut  con- 
silio  et  directione  illustrissimi  et  J'ortissind  ]>rincipis  Arausicani  leijitimis  mediis,  qu(e  ijisoruin 
aj)Ostolorum,  et  quce  eos  secutce.  £cclesice  Christiame  exemjdis  lom/o  temj>oi-um  decwsu  sunt 
co7nj>robata,  et  mar/no  cum  fructu  in  Ecclesia  etiam  Belgica  ante/iac  usurpata,  scevicntibus 
/usee  malis  obviam  ire  decreverint,  synodumque  ex  omnibus,  quibus  ]>rccsunt,  provinciis  nn- 
ihoritate  sua,  Dordrechtum  convocm-int,  expetitis  ad  earn  et  favore  serenissimi  ac  potentissimi 
Magnte  Britannice  regis  Jacobi,  et  illustrissimorum  princijnnn,  comitum,  et  rerumpuhlicarnm, 
impetratis  pluriinis  gravissimis  tltcohgis,  ut  communi  tot  Rcformalm  Ecclesi(e  theologorum  ju- 
dicio,  ista  Arminii  ejusque  seciatorum  dogmata  accurate,  et  ex  solo  Dei  verbo,  dijudicarentur 
vera  doctrina  stabiliretur,  et  falsa  rejiceretur,  Ecclesiisque  Belgicis  Concordia,  pax  et  tranauil- 
litas,  divina  benedictione,  restitueretur.  Hoc  est  illud  Dei  beneficium,  in  quo  extdtant  Eccle- 
sice  Belgicce,  etfdelis  Servutoris  sin  miserationes  hu7iiilitcr  agnoscunt,  ac  gi-aie  predicant. 

H(ec  igitur  veneranda  Synodus  {prcevia  per  summi  vtogistratus  authoritatem  in  omnibus 
Belgicis  Ecclesiis,  ad  irce  Dei  deprecationem  et  gratiosi  auxilii  implorationem,  precum  et 
jejunii  indictione  et  celebratione')  in  nomine  Domini  Dordrechti  congregata,  divini  Numinis 
et  salutis  Ecclesice  accensa  amore,  et  post  invocatum  Dei  nomen,  sancto  juramento  obstricta  se 
solum  Scripturam  sacrum  pro  judicii  norma  habituram,  et  in  causscB  hujus  cognitione  et  judicio 
bona  integrcque  conscientia  versaturam  esse,  hoc  egit  sedulo  magnaque  patientia,  ut  jtra'ripuos 
horum  dogmatum  patronos,  coram  se  citatos,  induceret  ad  sententiam  suam  de  Quinque  notis 
docirince  Capitibus,  senteniiaque  rationes,  plenius  exponendas.  Sed  cum  Sy  nodi  judicium  re- 
jjudiarent,  aique  ad  interrogatoria,  eo,  quo  a'quum  erat,  modo  respondere  detrectarent  neqne 
Synodi  monitiones,  nee  generosorum  atque  amplissimorum  ordinum  generalium  Delegatorum 
inundata,  imo  ne  ipsorum  qiddem  illuslrissimoriim  et  jircepotentrim  DD.  ordinum  generalium 
im/ieria,  qidcquam  apud  illos  jirofce/rent,  aliam  viam  eorundem  Dominorimi  jussu,  et  ex  consue- 
tudine  jam  olim  in  synodis  antiqrns  recepta,  ingredi  coacta  fuit ;  atque  ex  scriptis,  confes- 
sio7iibus,  ac  declarationibus,  parliin  antea  editis,  partim  etiam  huic  Synodo  exhibitis  examen 
illorum  qidnque  dogmatum  institutum  est.  Quod  cum  jam  per  singularem  Dei  gratiam  max- 
ima diligentia,  fide,  ac  conscientia,  omnium  et  singulorum  consensu  absolutum  sit,  Synodus 
hccc  ad  Dei  gloriam,  et  ut  veritatis  salutaris  integritati,  conscientiarum  tranquillitati,  et  pad 
ac  saluti  Ecclesice  Belgiccc  considatur,  sequens  judicium,  quo  et  vera  verhoque  Dei  consentanea 
de  prcedictis  Quinque  Doctrinoi  Capitibus  sententia  exponitur,  et  falsa  verboque  Dei  dissenta- 
nea  rejicitur,  statidt  ])ro?nulgandum. 


Sententia,  de  Divina  Pk^destinatione,  et  Annexis  ei  Capitibus, 

Quaon  Sy?iodns  DordTecJitana  Yerho  Dei  consentajieam,  atque  in 
Ecclesiis  Beformatis  hactenxis  recejitam.  esse,  jiidicat,  quihusdam 
A7'ticidis  €Xj)osita. 

PEEMUM   DOCTKINiE    CAPUT,  DE   DIVINA    PK^DESTINATIONE. 
Articulus  Primus. 

Cum  omnes  homines  in  Adamo  peccaverint,  et  rei  sint  facti  male- 
dictionis  et  mortis  oeternce,  Deus  ncmini  fecisset  injuriam,  si  imiversiim 
genns  humanum  in  peccato  et  maledictione  i-eliiiquere,  ac  propter  pec- 
VOL.  ITT.— N  N 


552  SYMBOLA  EVANGELICA. 

eatuni  damnarc  voluisset,  juxta  ilia  Apostoli,  Totus  7nundus  est  oh- 

noxius  condemnationi  Dei.     Rom.  iii.  10.     Omnes  jpeccaverunt  et  de- 

(stituuntur  gloria  Dei.    Yer.  23.     Et,  Sti^pendiuni  ^eccati  mors  est. 

Rom.  vi.  23. 

II. 

Yeruin  in  hoc  mauifestata  est  cbaritas  Dei,  quod  Filium  suum  uni- 
genitum  in  mimduni  misit,  lit  omnis  qui  credit  in  eum,  non  pereat,  sed 
habeat  vitam  feternam.     1  Joban.  iv.  9 ;  Joban,  iii.  16. 

III. 

Ut  autem  bomines  ad  fidem  addiicantur,  Deus  clementer  Isetissimi 
biijus  luintii  priecones  mittit,  ad  qiios  vult,  et  quando  vult,  qiiornm 
ministerio  bomines  ad  resipiscentiam  et  fidem  in  Cbristum  crucifixum 
vocantur.  Quornodo  enim  credent  in  eum,  de  quo  oion  audierintf 
quomodo  autem  audient  ahsque  j^ro^dicante  ?  quornodo  ^I'cedicahunt, 
nisi  fuerint  missi  ?     Rom.  x.  14, 15. 

IV. 

Qui  buic  Evangelio  non  credmit,  super  eos  manet  ira  Dei.     Qui 

vero  illud  recipiunt,  et  Servatorem  Jesnm  vera  ac  viva  fide  amplectun- 

tur,  illi  per  ipsum  ab  ira  Dei  et  interitu  liberantur,  ac  vita  ceterna  do- 

nantur. 

V. 

Incredulitatis  istins,  ut  et  omnium  aliorum  peccatorum,  caussa  sen 

culpa  neutiquam  est  in  Deo,  sed  in  bomine.     Fides  autem  in  Jesum 

Cbristum  et  salus  per  ipsum,  est  gratuitum  Dei  donum,  sicut  scriptufti 

est :   Gratia  salvati  estis  per  fidem,  et  hoc  non  ex  vobis,  Dei  donuvi 

est.    Epbes.  ii.  8.    Item  :   Gratis  datum  est  vobis  in  Christum  ci'edere. 

Pbil.  i.  29. 

VI. 

Quod  autem  aliqui  in  tempore  fide  a  Deo  donantur,  aliqui  non  do- 
nantur,  id  ab  reterno  ipsius  decreto  provenit ;  Omnia  enim  opera  sua 
novit  ab  cLterno :  Actor,  xv.  18 ;  Epbes.  i.  11;  secundum  quod  decretum 
electorum  corda,  quantumvis  dura,  gratiose  emollit,  et  ad  credendum 
inflectit,  non  electos  autem  justo  judicio  suae  malitiae  et  duritia^  relin- 
quit.  Atque  liic  potissimum  sesc  nobis  aperit  profunda,  misericors 
pariter  et  justa  bominum  nequaliter  perditornm  discretio;  sive  decre- 


THE  CANONS  OF  THE  SYNOD  OF  DORT.     A.D.  1G19.  553 

turn  illiid  electionis  et  reprohationis  in  yerbo  Dei  revelatum.  Quod 
lit  perversi,  impuri,  et  parum  stabiles  in  suuni  detorquent  exitium,  ita 
Sanctis  et  religiosis  animabus  ineffabile  prsestat  solatium. 

YIL 

Est  autem  electio  immutabile  Dei  propositum,  quo  ante  jacta  mundi 
fundamenta  ex  universe  genere  liumano,  ex  primseva  integritate  in 
peccatum  et  exitium  sua  culpa  prolapso,  secundum  liberrimum  volun- 
tatis sua3  beneplacitum,  ex  mera  gratia,  certam  quorundam  bominum 
multitudiuem,  aliis  nee  meliorum,  nee  digniorum,  sed  in  communi  mi- 
seria  cum  aliis  jacentium,  ad  salutem  elegit  in  Cbristo,  quem  etiam  ab 
eeterno  Mediatorem  et  omnium  electorum  caput,  salutisque  f undamen- 
tum  constituit;  atque  ita  eos  ipsi  salvandos  dare,  et  ad  ejus  commu- 
nionem  per  verbum  et  Spiritum  suum  efficaciter  vocare  ac  trahere; 
sen  vera  et  ipsum  fide  donare,  justificare,  sanctificare,  et  potenter  in 
Filii  sui  communione  custoditos  tandem  glorificare  decrevit,  ad  de- 
monstrationem  suoa  misericordise,  et  laudem  divitiarum  gloriosse  suae 
gratite,  sicut  scriptum  est :  Elegit  nos  Deus  in  Christo,  ante  jacta 
mundi  fimd amenta,  ut  essemus  sancti  et  inculjpati  in  consjpectu  ejus, 
cum  cliaritate ;  qui  prcedestinavit  nos  quos  odo^taret  .in  jilios,  jper 
Jesum  Christum,  in  sese,  jpro  hene^placito  voluntatis  suce,  ad  laudem 
gloriosce  suce  gratia,  qua  tios  gratis  sibi  accejptos  fecit  in  illo  dilecto. 
Ephes.  i.  4, 5, 6.  Et  alibi:  Qiws prcedestinavit,  eos  etiam  vocavit ;  et 
quos  vocavit,  eos  etiam  justijicavit ;  qtios  autem  justijicavif,  eos  etiam 
glorificamt.     Eom.  viii.  30. 

VIII. 

Hsec  electio  non  est  multiplex,  sed  una  et  eadem  omnium  salvando- 
rum  in  Yetere  et  Novo  Testamento,  quandoquidem  Scriptura  unicum 
pra3dicat  beneplacitum,  propositum,  et  consilium  voluntatis  Dei,  quo 
nos  ab  seterno  elegit  et  ad  gratiam  et  ad  gloriam ;  et  ad  salutem  et  ad 
viam  salutis,  quam  prseparavit  ut  in  ea  ambulemus. 

IX. 

Eadem  hsec  electio  facta  est  non  ex  praevisa  fide,  fideique  obedientia, 
sanctitate,  aut  alia  aliqua  bona  qualitate  et  dispositione,  tanquam 
caussa  sen  conditione  in  liomine  eligendo  prterequisita,  sed  ad  fidem. 


554  SYMBOLA  EVANGELICA. 

fiJeique  obedientiam,  sanctitatem,  etc.  Ac  proinde  electio  est  fons 
omnis  salutaris  boiii :  iinde  fides,  sanctitas,  et  reliqna  doua  salvifica, 
ipsa  denique  vita  seterna,  iit  fructus  et  eifectus  ejus  profliuint,  secun- 
dum illud  Apostoli:  Elegit  nos  (non  quia  eramus,  sed)  uf  essevius 
sancti  et  inculjpati  in  consjyectu  ejus  in  charitate.     Eplies.  i.  4. 

X. 

Caussa  vero  hujns  gratuitse  electionis,  est  solum  Dei  beneplacitnm, 
non  in  eo  consistens,  quod  certas  qualitates  sen  actiones  liumanas,  ex 
omnibus  possibilibus,  in  salutis  conditionem  elegit;  sed  in  eo,  quod 
certas  quasdam  personas  ex  communi  peccatorum  multitudine  sibi  in 
peculium  adscivit,  sicut  scriptum  est:  Nondum  natis  j)ueTis,cum  ne- 
que  io7ii  quijppiam,  fecissent  neqxie  mali,  etc.,  dictum  est  (nempe  Re- 
becc?e),  Major  serviet  viinoin,  sicut  scrij>tum  est,  Jacob  dilexi,  Esau 
odio  hahui.  Rom.  ix.  11,  12,  13.  Et,  Credidevunt  quotquot  erant 
ordinati  ad  vitam  ceternam.     Act.  xiii.  48. 

XI. 

Atque  ut  Deus  ipse  est  sapientissimus,  immutabilis,  omniscius,  et 
omnipotens :  ita  electio  ab  ipso  facta  nee  interrumpi,  nee  mutari,  revo- 
cai'i,  aut  abrumpi,  nee  electi  abjici,  nee  numerus  eorum  rainui  potest. 

XII. 

De  hac  ceterna  et  immutabili  sui  ad  salutem^  electione,  electi  suo 
tempore,  variis  licet  gradibus  et  dispari  mensura,  certiores  redduntiir, 
non  quidem  arcana  et  prof unditates  Dei  curiose  scrutando ;  sed  fructus 
electionis  infallibiles,  in  verbo  Dei  designates,  ut  sunt  vera  in  Christum 
fides,  filialis  Dei  timer,  dolor  de  peccatis  secundum  Deum,  esuries  et 
sitis  justitise,  etc.,  in  sese  cum  spirituali  gaudio  et  sancta  volnptate  ob- 
servando. 

XIII. 

Ex  liujus  electionis  sensu  et  certitudine,  filii  Dei  majorem  indies 
sese  coram  Deo  humiliandi,  abyssum  misericordiarum  ejus  adorandi, 
seipsos  purificandi,  et  eum,  qui  ipsos  prior  tantopere  dilexit,  vicissim 
ardentcr  diligendi,  materiam  desumunt :  tantnni  abest,  ut  Lac  electionis 
doctrina  atque  ejus  meditatione  in  mandatorum  divinorum  observa- 
tione  segniores,  aut  carnaliter  securi,  reddantur.     Quod  iis  justo  Dei 


THE  CANONS  OF  THE  SYNOD  OF  DORT.     A.D.  1G19.  555 

jndicio  solet  accidere,  qui  de  electionis  gratia,  vel  temere  prsesumentes, 
vel  otiose  et  proterve  fabulantes,  in  viis  electoruin  ambiilare  iioliint. 

XIV. 

Ut  autem  liaec  de  divina  electione  doctrina  sapientissimo  Dei  coiisilio 
per  prophetas,  Christum  ipsum,  atque  Apostolos,  sub  Veteri  aeque  atque 
sub  Novo  Testamento,  est  prsedicata,  et  sacrarum  deiiide  literarum 
monumentis  commendata :  ita  et  hodie  in  Ecclesia  Dei,  cui  ea  peculia- 
riter  est  destinata,  cum  spiritu  discretionis,  religiose  et  sancte,  suo  loco 
et  tempore,  missa  omni  curiosa  viarum  altissimi  scrutatione,  est  pro- 
poneuda,  idque  ad  sanctissimi  nominis  divini  gloriam,  et  vividum  po- 
puli  ipsius  solatium. 

XV. 

Cseterum  seternam  et  gratnitam  banc  electionis  nostri  gratiam  eo  vel 
maxime  illustrat,  nobisque  commendat  Scriptura  Sacra,  quod  porro 
testatur  non  omnes  homines  esse  electos,  sed  quosdam  non  electos,  sive 
in  a3terna  Dei  electione  prteteritos,  quos  scilicet  Deus  ex  liberrimo,  jus- 
tissimo,  irreprehensibili,  et  immutabili  beueplacito  decrevit  in  communi 
miseria,  in  quam  se  sua  culpa  pro3cipitarunt,  relinquere,  nee  salvifica 
fide  et  conversionis  gratia  donare,  sed  in  viis  suis,  et  sub  justo  judicio 
relictos,  tandem  non  tantnm  propter  infidelitatem,  sed  etiam  caetera 
omnia  peccata,  ad  declarationem  justitiee  suae  damnare,  et  geternum 
punire.  Atque  hoc  est  decretum  rejyrohationis,  quod  Deum  neuti- 
quam  peccati  authorem  (quod  cogitatu  blasj)hemum  est)  sed  tremen- 
dum,  irreprehensibilem,  et  justum  judicem  ac  vindiceni  coustituit. 

XVI. 

Qni  vivam  in  Christum  fidem,  sen  certam  cordis  fiduciam,  pacem 
conscientia?,  studinm  filialis  obedientise,  gloriationem  in  Deo  per 
Christum  in  se  nondum  efficaciter  sentiunt,  mediis  tamen,  per  quce 
Deus  ista  se  in  nobis  operaturum  promisit,  utuntur,  ii  ad  reprobationis 
mentionem  non  consternari,  nee  se  reprobis  accensere,  sed  in  usu  me- 
diorum  diligenter  pergere,  ac  lioram  uberioris  grati[B  ardenter  deside- 
rare  et  reverenter  hurailiterque  expectare  debent.  Multo  autem  minus 
doctrina  de  reprobatione  terreri  debent  ii,  qui  cum  serio  ad  Deum  con- 
verti,  ei  unice  placere,  et  e  corpore  mortis  eripi  dcsiderant,  in  via  tamen 


556  SYMBOLA  EVANGELICA. 

pietatis  et  fidei  eo  usque,  quo  volunt,  pervcuire  nondum  possunt,  siqui- 
dem  linum  fumigans  se  uou  extincturum,  ct  arundinein  quassatam  se 
non  fracturum,  promisit  misericors  Deus.  lis  autem  hcec  doctriua 
merito  terrori  est,  qui  Dei  et  Servatoris  Jesu  Christi  obliti,  mundi  euris 
et  caniis  voluptatibus  se  totos  luanciparuut,  quamdiu  ad  Deuin  serio 
non  convertuntur. 

XVII. 

Qiiandoquidera  de  voluntate  Dei  ex  verho  ipsius  nobis  est  judican- 
dum,  quod  testatur  liberos  fidelium  esse  sanctos,  nou  quidem  natura, 
sed  beneficio  foederis  gratuiti,  in  quo  illi  cum  parentibus  compreben- 
duntur,  pii  parentes  de  electione  et  salute  suorum  liberorum,  quos  Deus 
in  infantia  ex  iiac  vita  evocat,  dubitare  non  debent. 

XYIIl. 

Adversus  banc  gratuitae  electionis  gratiara,  et  justse  reprobationis 
severitatem,  obmurrauranti  opponiraus  hoc  apostolicum :  O  homo  !  tu 
quis  es  qui  ex  adverso  resj>onsas  Deo  f  Rom.  ix.  20.  Et  illud  Serva- 
toris nostri,  An  own  licet  mihi  quod  volo  facere  in  meis  ?  Matt,  xx, 
15.  ISTos  vero  hsec  mysteria  religiose  adorantes,  cum  Apostolo  exclania- 
mus :  O  prqfunditatem  divitiarum  turn  sapientice  turn  cognitionis 
Dei!  Quam  imjperscrutdbilia  sunt  Dei  jiidicia,  et  ejus  vice  im/per- 
vestigabiles !  Quis  enim  cognovit  mentem  Domini?  Aut  quis  fuit 
ei  a  C07isiliis  ?  Aut  quis  prior  dedit  ei  ut  reddatur  ei  ?  Nam  ex  eo, 
etper  eum,  et  in  eum  sunt  omnia.  Tpsi  sit  gloria  i?i  S(xcula.  Amen. 
Rom.  xi.  33-36. 


Rejectio  Erkorum, 
Quihus  Ecclesice  Delgicce  sunt  aliquamdiu  jperturhatcE.     Exposita 
doctrina  Orthodoxa  de  Electione  et  Beprobatione,  Synodus  rejicit 
Errores  eorum : 

I. 

Qui  docent, '  Voluntatera  Dei  de  servandis  credituris,  et  in  fide  fideiqiie  obedientia  perse- 
veraturis,  esse  totum  ct  integrum  electionis  ad  salutem  decretum ;  nee  quicquam  aliud  de 
hoc  decreto  in  verbo  Dei  esse  revelatum.'  Hi  enim  simplicioribus  imponunt,  et  Scriptura; 
sacra;  manifeste  contradicunt,  testanti  Deum  non  tantum  servare  velle  credituros,  sed  etiam 
certos  quosdam  liomines  ab  aiterno  elegisse,  quos  pra;  aliis  in  tempore  fide  in  Christum  et 
perseverantia  donaret ;  sicut  scriptum  est,  Manifestum  feci  nomen  iiium  hominibtts,  quos  dedisti 


THE  CANONS  OF  THE  SYNOD  OF  DORT.     A.D.  1G19.  557 

mihi.     Johan.  xvii.  6.     Item,  Crediderunt  quotquot  ordinati  erant  ad  inta.m  aternam.     Act. 
xiii.  48.     Et,  Elegit  nos  antejacta  vnmdi  fundamenta,  ut  essemus  sancti,  etc.     S^phes.  1.  4. 

II. 

Qui  docent,  '  Electionem  Dei  ad  vitam  seternam  esse  multiplicem ;  aliam  generalem  et  in- 
definitam,  aliam  siiigularem  et  definitam ;  et  banc  riirsum  vel  incompletam,  revocabilem,  noii 
peremptoriam,  sive  conditionatam  :  vel  completam,  irrevocabilem,  peiemptoriam,  seu  abso- 
hitam.'  Item,  'Ab'am  electionem  esse  ad  fidem,  aliam  ad  salutem ;  ita  ut  electio  ad  fidem 
justificantem  absque  electione  peremptoria  ad  salutem  esse  possit.'  Hoc  enim  est  humani 
cerebri  commentum  extra  Scripturas  excogitatum,  doctrinam  de  electione  corrumpens,  et  au- 
ream  banc  salutis  catenam  dissolvens:  Quos  prcedestinavit,  eos  etiam  vocavit:  et  qvos  vocavit, 
COS  etiam  justificavit :  quos  autem  justijicavit,  eos  etiam  glorijicavit.     Eom.  viii.  30. 

III. 

Qui  docent,  'Dei  beneplacitum  ac  propositum,  cujus  Scriptura  meminit  in  doctrina  elec- 
tionis,  non  consistere  in  eo,  quod  Deus  certos  quosdam  homines  praj  aliis  elegerit,  sed  in  eo, 
quod  Deus  ex  omnibus  possibilibus  conditionibus  (inter  quas  etiam  sunt  opera  legis)  sive  ex 
omnium  rerum  ordine  actum  fidei,  in  sese  ignobilem,  et  obedientiam  fidei  imperfectam,  in 
salutis  conditionem  elegerit ;  eamque  gratiose  pro  perfecta  obedientia  reputare,  et  vitas  aiterna; 
priEmio  dignam  censere  voluerit.'  Hoc  enim  errore  pernicioso  beneplacitum  Dei  et  meritum 
Christi  enervatur,  et  homines  inutilibus  qua;stionibus  a  veritate  justificationis  gratuita;,  et 
simplicitate  Scripturarum  avocantur ;  illudque  Apostoli  falsi  arguitur ;  Deus  nos  vocavit  vo- 
catione  sancta;  non  ex  operibus,  sed  ex  suo  projwsito  et  gratia,  qtue  data  est  nobis  in  Christo 
Jesu  ante  tempora  scccidorum.     2  Tim.  i.  9. 

IV. 

Qui  docent, '  In  electione  ad  fidem  banc  conditionem  prairequiri,  ut  homo  lumine  natural 
recte  utatur,  sit  probus,  parvus,  humibs,  et  ad  vitam  reternam  dispositus,  quasi  ab  ipsis  electio 
aliquatenus  pendeat.'  Pelagium  enim  sapiunt,  et  minime  obscure  falsi  insimulant  Apostolum 
scribentem  :  Versaii  sumus  olim  in  cupiditatibus  carnis  nostra,  facientes  qiue  carni  et  cogita- 
ilonibus  libebant,  eramusque  natura  Jilii  ira,  ut  et  reliqui.  Sed  Deus,  qui  dives  est  miseri- 
cordia,  propter  multam  charitatem  suam,  qxta  dilexit  nos,  etiam  nos  cum  in  offensis  mortui  es- 
semus, una  vivijicavit  cum  Christo,  cujics  gratia  estis  servati,  unaque  suscitavit,  unaque  collo- 
cavit  in  ccelis  in  Christo  Jesu ;  ut  osteiideret  i7i  seculis  svpervenientibus  supereminenies  illas 
opes  sua;  gratia,  pro  sua  erga  nos  benignitate  in  Ch'isto  Jesu.  Gratia  enim  estis  servati  per 
Jidem  (et  hoc  non  ex  vobis,  Dei  donum  est),  non  ex  operibus,  ut  ne  quis  glorietur,  Ephes.  ii. 
3-9. 

V. 

Qui  docent, '  Electionem  singularium  personarum  ad  salutem,  incompletam  et  non  per- 
emptoriam, factam  esse  ex  prrevisa  fide,  resipiscentia,  sanctitate  et  pietate  inchoata,  aut  ali- 
quamdiu  continuata  :  completam  Aero  et  peremptoriam  ex  proevisaj  fidei,  resipiscentiis,  sanc- 
titatis,  et  pietatis  finali  perseverantia :  et  banc  esse  gratiosam  et  evangelicam  dignitatem, 
propter  quam  qui  eligitur  dignior  sit  illo  qui  non  eligitur:  ac  proinde  fidem,  fidei  obedientiam, 
sanctitatem,  pietatem,  et  perseverantiam  non  esse  fructus  sive  eflFectus  electionis  immutabilis 
ad  gloriam,  sed  conditiones,  et  caussas  sine  quibus  non,  in  eligendis  complete  prairequisitas, 
et  praevisas,  tanquam  prsstitas.'  Id  quod  toti  Scripturas  repugnat,  quaj  hajc  et  alia  dicta 
passim  auribus  et  cordibus  nostris  ingerit:  Electio  non  est  ex  operibus,  sed  ex  vocante.  Rom. 
ix.  11.  Credebant  quotquot  ordinati  erant  ad  vitam  oeternam.  Act.  xiii.  48.  Elegit  nos  in 
semelipso  ut  sancti  essemus.  Ephes.  i.  4,  Non  vos  me  elegistis,  sed  ego  elegi  vos.  Johan. 
XV.  IG.  Si  ex  gratia,  non  ex  operibus.  Rom.  xi.  G.  In  hoc  est  charitas,  non  quod  nos  di- 
lexerimus  Deum,  sed  quod  ij)se  dilexit  nos,  et  misit  Filium  suum.     1  Johan.  iv.  10. 


558  SYMBOL  A  EVANGELICA. 

.     VI. 

Qui  (locent,  'Xon  omnem  electionem  ad  saliitem  inimutabilem  esse,  sed  qiiosdain  electos, 
nuUo  Uei  decreto  obstante,  perire  posse  et  oeteiniim  perire.'  Quo  crasso  errore  et  Dkum 
mutabilera  faciunt,  et  consolationem  piorum  de  electionis  suaj  constantia  subvertum,  et 
Scrlpturis  sacris  contradicunt  docentibus,  Electos  non  posse  seduci :  Matt.  xxiv.  24.  Chri- 
stum datos  sibi  a  Patre  non  perdere:  Johan.  vi.  39.  Deum  quos  prcedestinavit,  vocavit  et 
justijicavit,  eos  etiam  glorljicare.     Kom.  viii.  30. 

VII. 

Qiu  docent,  '  Electionis  immutabilis  ad  gloiiam  nulhini  in  bac  vita  esse  fructum,  nulkim 
sensum,  nullara  certitudinem,  nisi  ex  conditione  mutabili  et  contingente.'  Praiterquam  enim 
(jiiod  absurdum  sit  ponere  certitudinem  inceitam,  adversantur  liac  experientiai  sanctorum, 
qui  cum  Apostolo  ex  sensu  electionis  sui  exultant,  Deique  boc  beneficium  celebrant,  qui  gau- 
dent  cum  discipulis,  secundum  Cbristi  admonitionem,  quod  nomina  sua  scripta  sunt  in  calls: 
Luc.  X.  20 ;  qui  sensum  denique  electionis  ignitis  tentationuni  diabolicarum  telis  opponunt, 
quierentes,  Quis  intentabit  crimlna  adversus  electos  Dei?     Horn.  viii.  33. 

VIIL 

Qui  docent,  'Deum  neminem  ex  mera  justa  sua  voluntate  decrevisse  in  lapsu  Ada;  et  in 
communi  jieccati  et  damnationis  statu  relinquere,  aut  in  gratia^  ad  fidem  et  conversionem 
necessaria;  communicatione  praterire.'  Stat  enim  illud,  Quorum  vult,  miseretur ;  quos  vult, 
indurat.  Rom.  ix.  18.  Et  illud,  T^o^js  datum  est  nosse  mysteria  regni  ccelorum,  ilHs  autem 
non  est  datum.  Matt.  xiii.  11.  Item,  Glorifico  te,  Pater,  Dotnine  caeli  et  ter rev,  quod  h<ec 
ocfultaveris  sapientibus  et  intelligentibus,  et  ea  detexeris  iiifaniibus:  etiam,  Pater,  quia  ita 
placuit  tlbl.     Matt.  xi.  25,  20. 

IX. 

Qui  docent,  'Caussam  cur  Deus  ad  banc  potius,  quam  ad  aliam  gentem  Evangelium  mittat, 
non  esse  merum  et  solum  Dei  beneplacitum,  sed  quod  ba;c  gens  melior  et  dignior  sit  ea,  cui 
Evangelium  non  communicatur.'  Reclamat  enim  Moses,  populum  Israeliticum  sic  alloquens, 
En  Jehovn  Dei  tui  sunt  cceli,  et  cceli  ccelorum,  terra,  et  quicquld  est  in  ea:  Tantum  in  majores 
tuos  propensus  fuit  amore  Jehova  diligendo  eos ;  itnde  seleglt  semen  eorum  post  eos,  vos  inquam, 
pnn  omnibus  populis,  s'lcut  est  hodie.  Deut.  x.  14,  15.  Et  Christus :  Vcb  tibi  Chorazin,  vre 
tibi  Bethsaida,  quia  si  in  Tyro  et  Sidonejcictie  essent  virtutes  illce  qua:  in  vobis  factic  sunt,  in 
sacco  et  cinere  olim  poinitentiam  egissent.     Matt.  xi.  21. 


Ita  nos  sentire  et  judicare,  manuum  nostrarum  subscriptione  testamur. 

Johannes  Boger.^iannus,  Pastor  Ecclesim  Leovcrdiensis  et  Synodi  Prases. 
Jacobus  Eolandus,  Pastor  Ecclesice  Amsfeloilamrnsis  et  Prasidis  Assessor. 
Heumannts  Faukelu's,  Pastor  Ecclesia:  Middelbinyjcnsis  et  Prasidis  Assessor, 
Sebastiani'S  Damman,  Pastor  Ecclesim  Zutphaniensis  ct  Syiiodi  Scriba. 
Festus  IIoMMiis,  Pastor  Ecclesice  Leydensis  et  Synodi  Scriba. 

Ex  Magna  BitiTANNiA. 

Georgius  Episcopus  Landavensis. 

Johannes  Vavhsa^tii'S,  Presbyter ;  Doctor  ac  Saci'oi  Theohgice publiciis  Professor  inAcademia 
Cantabrigiensi  et  Cullegii  Reginalis  ibidem  Prases. 

S.VMUEL  Waruus,  Presbyter,  SS.  TheologicB  Doctor,  A  rchidiaconus  Fauntonnensis,  et  CoUegii  Sid- 
neyani  in  A  cademia  Cantabn'giensi  Prafectus. 

Tiio."«AS  GoADUS,  Presbyter,  SS.  TheologicB  Doctor,  Catkedrcdis  Ecclesice  Paulince  I.ondinensis 
Pi'cecentor. 

GuALTERUS  BALavSQUALLUs,  Scoto-BrituHuus,  Presbyter,  S.  TheologicB  Baccalaureus. 

Ex  Electokau  Palatinatu. 

Abrahamus  Scui.TETtrs,  S,  TheologicB  Doctor  et  Professor  in  A  cademia  Jleydelbergensi. 

Pa  u  i.l's  Toss  anus,  S.  Theologian  Doctor,  et  Consiliai-ius  in  Senatn  Ecclesiastico  in/erioiis  Pulatinatus, 

Henricus  Altingius,  S.  TheologicB  Doctor  et  Pro/essor  in  Academia  Ileydelbergensi. 


THE  CANONS  OF  THE  SYNOD  OF  DORT.     A.D.  1G19.  559 

Ex  IIassia. 

Georgius  Cruciger,  S.  Theologim  Doctor,  Professor,  et  pro  tempore  Rector  Academice  Miirpur- 
gensig. 

Paulus  Steixius,  Concionator  AuUcus  et  S.  Theologioi  in  CoUegio  Kohilitatis  Adelphico  Mauri- 
tiano  Professor,  Cassellis, 

Daniel  Axgelocrator,  Ecclesim  Maipia-ffensis  Pastor,  et  vicinannn  ad  Lanum  et  AiJderam  Su- 
perintendens, 

RonoLPHUs  Goclekius,  Senior. Pkilosojyhice  jmrioris  in  Academiu  Marpiurgensi  Antecessor  pri- 
marius,  et  nunc  Decanus. 

Ex  Helvetia. 

Joannes  Jacobus  Breytingerus,  Ecclesim  Tigurince  Pastor. 
Marcus  RurniEYEitus,  S.  Tkeologice  Doctor  et  Ecclesice  Bernensis  Minister. 
Sebastianus  Beckius.  (S.^.  Theologice  Doctor,  et  Novi  Testamenti  Professor  in  Academia  Basili- 
ensi,  ibidemque  Facultatis  Theologicm  Decanus, 

WoLFGANGus  Mayerus,  >S'»S'.  T/ieologiw  Doctor,  Ecclesim  Basiliensis  Pastor.  / 

Johannes  Conradus  Kociiius,  Ecclesim  Schap)husianm  Minister. 

A  CORRESPONDENTIA   WeDDERAVICA, 

Johannes  Henricus  Alstedius,  in  illustri  Schola  Xassovica,  qum  est  Ilerhornce,  Professor  ordi- 
narius. 

Georgius  Fabricius,  Ecclesice  Windeccensis  in  Comitatu  Ilanovico  Pastor,  et  ricinarum  Inspector. 

Ex  Repltjlica  et  Ecclesia  Genevensi. 

Johannes  Deodatus,  in  Ecclesia  Genevensi  Pastor,  et  in  eadem  Schola  SS.  Theologim  Professor. 
TiiEODORUS  TiiONCiilNUS,  Dvviyii  verhi  Minister  in  Ecclesia  Genevensi,  el  ibidem  SS.  Theologim 
Professor. 

Ex  Kepublica  et  Ecclesia  Bremensl 

Matthias  Martinius,  illustris  Scholm  Bremensis  Rector,  et  in  ea  Diviuarum  literarimi  Professor. 

Henricus  Isselburg,  SS.  Theologim  Doctor,  in  Bremensi  Ecclesia  ad  B.  Virginis  Jesu  Christi 
servus  et  in  Schola  Novi  Testamenti  Professor. 

LuDO\'icus  Crocius,  SS.  Theologim  Doctor,  Ecclesim  Bremensis  ad  S.  Martini  Pastor,  et  in  il- 
lustri Schola  Veteris  Testamenti  et  Philosophia;  p)racticce  Professor. 

Ex  Republica  et  Ecclesia  Emdana. 

Daniel  Bernardus  Eilsiiesiius,  Emdanm  Ecclesim  Pastor  Senior 
RiTZius  Lucas  Grijiershejiius,  Emdame  Ecclesim  Pastor. 

SS.  Tiieologi.e  Pkofessores  Belgici. 

Johannes  Polyander,  SS.  Theologim  Doctor,  atque  in  A  cadeniia  Leydensi  Professoi: 

SiBRANDUS  LuBERTUS,  SS.  Theologiw  Doctor,  et  Professor  in  Academia  Frisiorum. 

Franciscus  Gojiarus,  Sacrosanctm  Theologies.  Doctor,  et  Professor  in  Academia  Groningm  et 
Omkindim. 

Antonius  Tysius,  Sacrm  Theologim  in  illustri  Schola  Geldro-Velavica,  qum  est  Ilardervici,  Pro- 
fessor. 

Antonius  Wal.eus,  Pastor  Ecclesim  Middelburgensis,  et  ex  ejusdem  itrbis  illustri  Schola  inter 
Thcologos  ad  Synodum  evocatits. 

Ex  Ducatu  Geldri^,  et  Comitatu  Zutphanle. 

Guilielmus  Stepiiani,  SS.  Theologim  Doctor,  et  A  rnhemiensis  Ecclesim  Pastor. 

Ellardus  a  Mehen,  Ecclesim  Ilardrovicenm  Pastor. 

Johannes  Bouillet,  Pastor  Ecclesim  Warnsfeldensis. 

Jacobus  Verhey'Den,  Senior,  Ecclesim  Novicmagensis  et  Scholm  Recto?: 

Ex  HOLLANDIA  AuSTRALI. 

Baltiiasar  Lydius,  M.  F.  Pastor  Ecclesim  Dei  in  urbe  Dordrechto. 

Henricus  Arnoldi,  Ecclesiastes  Delphensis, 

Gisbertus  Voetius,  Ecclesim  Heusdanm  Pastor. 

Arnoldus  Musius  ab  Holy,  Baillivus  Suyd-Hollandice,  Senior  Ecclesim  Dordrechtanoe, 

Johannes  de  Laet,  Senior  Ecclesim  Leydensis. 


560  SYMBOLA  EVANGELIC  A. 

Ex   IIOLL^VNDIA   BOUEALI. 

Jacobus  Trigi  axdil's, /"rts/o?-  Ecdesice  Amstelodamensis. 
Abuaiiajius  a  Doekslakr,  Pastor  Ecdesice  Enchusance. 
S^vjiUEL  Bartholdus,  Pastor  Ecdesice  Monachodammensis. 
TiiEOnOKi's  Heyngius,  Senior  Ecdesice  Amstelodamensis. 
DoJiiNiCL's  AB  llKK-^iisKKiiCK,  Senior  EcdesicB  Amstelodamensis. 

Ex  Zelandia. 

GoDEFRiDUS  Udemannus,  Pastor  Ecdesice  Ziericzeance. 

Cornelius  Regius,  Ecdesice  Goesance  Pastor. 

Lambektus  de  Eycke,  Ecdesice  Berffizomiance  Pastor.  i 

Josias  Vosbergius,  Senior  Ecdesice  Middelburcjensis. 

Adrian  us  Hoeferus,  urhis  Zirizace  Senator,  et  Ecdesice  ibidem  Senior. 

Ex  Pronin'cia  Ulteajectina. 

Johannes  Dibbezius,  Pastor  Dordracenus,  Synodi  Orthodoxce  Ultrajectincc  Deputatus. 
Arnoldus  OoKrcxsivw:^,  Ecdesice  Amersforliunce  Pastor. 

Ex  Frisia. 

Florentius  Johannes,  Jesu  Christi  criicifixi  Serims  in  Ecdesia  Snecana. 
Philippus  Danii:i,i.s  Eilsiiejiius,  Pastor  Ecdesice  Ilaiibigensis. 
Kempo  Harinxma  a  Donia,  Senior  Ecdesice  Leoverdiensis. 
Tacitus  ab  Aysjia,  Senior  Ecdesice  in  Buirgirt  Hichtum,  et  Ilaiiwardt, 

Ex  Tr.vnsisalania. 

Casparus  Sibelius,  Pastor  Ecdesice  Baventriejisis. 

Hermannus  Wieerdingius,  Ecdesice  Swollance  in  Evangdio  Christi  Minister. 
HiERONYJius  Vogellius,  Jlcisseltcince  Ecdesice  Pasta?;  tempore  deputationis  inseii'iens  Ecdesice 
Orthodoxce  Campensi. 

Johannes  Langius,  Ecdesiastes  Vollenhovianus. 

WiLHELMUs  A  BitoEcicHUYSEN  TEN  DoERNE,  tcinqtiam  Scniov  deputatus. 

Johannes  a  Lauwick,  tanquum  Senior  deputatus. 

Ex  Civitate  Geoningana,  et  Omlandiis. 

Cornelius  Hillenius,  Servus  Jesu  Christi  in  Ecdesia  Groningana. 
Geoegius  Placius,  Pastor  Ecdesice  Appingadammonensis. 
WoLFGANGUS  Ag  EicoLA, /"as^or  Eccksice  Bedumance. 
WiGBOLDUS  HojiEEUS,  Eccksice  Midicoldance  Pastor. 
EoBEiiTus  Hai^bes,  EcclesicB  Groningance  Senior. 
Johannes  Rufelaert,  Senior  Eccksice  Stedumance. 

Ex  Deentia. 

TiiEMo  AB  Assciieberg,  Pastor  Ecdesice  Meppelensis. 
Patroclus  Rojielingius,  Pastor  Ecdesice  Rhuinensis. 

Ex  EccLESiis  Gallo-Bei.gicis, 

Daniel  Colonies,  Pastor  Ecdesice  Leydensis,  et  Regens  Collegii  Gallo-Belgici  inAcademia  Leydeiisi, 

Johannes  Crucius,  Pastor  Ecdesice  llaerle.mensis. 

Joilvnnes  DduciiER,  Pastor  Ecdesice  Flissingarue. 

Jerejiias  de  Pours,  Ecdesice  Gallo-Belgicce  Middelburgensis  Pastor. 

EvERARDUs  Beckerus,  Senior  Eccksice  Gallo-Belgicce  Middelburgensis. 

Petrus  Pontanus,  Senior  Eccksice  Amstelodamensis. 


THE  CANONS  OF  THE  SYNOD  OF  DORT.     A.D.  1G19.  561 


Secundum  DocTEiNiE  Caput,  de  Moete  Cheisti,  et  Hominum  per  eam 

Redemptione. 

Articidus  Primus. 

Deus  non  taiitum  est  summe  misericors,  sed  etiam  summe  Justus. 
Postulat  autem  ejus  justitia  (prout  se  in  verbo  revelavit),  ut  peccata 
nostra,  adversus  infinitam  ejus  majestatem  commissa,  non  tantum  tem- 
poralibus,  sed  etiam  aeternis,  turn  animi,  turn  corporis,  poenis  puniantur : 
qnas  poenas  effugere  non  possumus,  nisi  justitise  Dei  satisliat. 

II. 

Cum  vero  ipsi  satisfacere,  et  ab  ira  Dei  nos  liberare  non  possimus, 
Deus  ex  immensa  misericordia  Filium  suum  unigenitum  nobis  Spon- 
sorem  dedit,  qui,  nt  pro  nobis  satisfaceret,  peccatum  et  maledictio  in 
cruce  pro  nobis,  seu  vice  nostra,  factns  est, 

III. 

IIa3C  mors  Filii  Dei  est  unica  et  perfectissima  pro  peccatis  victima 
et  satisfactio,  infiniti  valoris  et  pretii,  abnnde  sufficiens  ad  totius  mundi 
peccata  expianda. 

lY. 

Ideo  autem  lisec  mors  tanti  est  valoris  et  pretii,  quia  persona,  quae 
eam  subiit,  non  tantum  est  verus  et  perfecte  sanctus  homo,  sed  etiam 
nnigenitus  Dei  Filins,  ejusdem  seternse  et  infinitse  cum  Patre  et  Spiritu 
S.  essentise,  qualem  nostrum  Ser\atorem  esse  oportebat.  Deinde,  quia 
mors  ipsius  fuit  conjuncta  cum  sensu  irce  Dei  et  maledictionis,  quam 
nos  peccatis  nostris  eramus  commeriti. 

Y. 

Cseterum  promissio  Evangelii  est,  ut  quisquis  credit  in  Christum 
crucifixum,  non  pereat,  sed  habeat  vitam  seternam.  Qua3  promissio 
omnibus  populis  et  hominibus,  ad  quos  Deus  pro  suo  beneplacito  mittit 
Evangelium,  promiscue  et  indiscriminatira  annunciari  etproponi  debet 
cum  resipiscentise  et  fidei  mandato. 


502  SYMBOLA  EVANGELICA. 

VI. 

Quod  aiitem  multi  per  Evangelium  vocati  non  resipiscunt,  nee  in 
Christum  credunt,  sed  infidelitate  pereunt,  non  fit  hoc  hostise  Christi 
in  cruce  oblatse  defectu,  vel  insufiicientia,  sed  propria  ipsorum  culpa. 

YII. 

Quotquot  autem  vere  credunt,  et  per  mortem  Christi  a  peccatis,  et 
interitu  liberautur  ac  servantur,  ill  is  hoc  beneficium,  ex  sola  Dei  gratia, 
quam  nemini  debet,  ab  a;terno  ipsis  in  Cheisto  data,  obtingit. 

VIII. 

Fuit  enim  hoc  Dei  Patris  liberrimum  consilium,  et  gratiosissima 
voluntas  atque  intentio,  ut  mortis  pretiosissimse  Filii  sni  vivifica  et  sal- 
vifica  efficacia  sese  exereret  in  omnibus  electis,  ad  eos  solos  fide  justifi- 
cante  donandos,  et  per  cam  ad  salutem  infallibiliter  perducendos :  hoc 
est,  voluit  Dens,  ut  Cliristus  per  sanguinem  crucis  (quo  novum  foedus 
confirmavit)  ex  omni  populo,  tribu,  gente,  et  lingua,  eos  omnes  et  solos, 
qui  ab  ffiterno  ad  salutem  electi,  et  a  Patre  ipsi  dati  sunt,  efficaciter 
redimeret,  fide  (quam,  ut  et  alia  Spiritus  Sancti  salvifica  dona,  ipsis 
morte  sua  acquisivit)  donaret,  ab  omnibus  peccatis,  tum  originali,  turn 
actualibus,  tam  post,  quam  ante  fidem  commissis  sanguine  suo  munda- 
ret,  ad  finem  usque  fideliter  custodiret,  tandemque  absque  omni  labe 
et  macula  gloriosos  coram  se  sisteret. 

IX. 

Hoc  consilium,  ex  ajtcrno  erga  electos  amore  profectum  ab  initio 
mundi  in  pra3sens  nsque  tempus,  frustra  obnitentibus  iuferorum  portis, 
potenter  impletum  fuit,  et  deinceps  quoque  implebitur :  ita  quidem  nt 
electi  suis  temporibus  in  unum  colligantur,  et  semper  sit  aliqna  cre- 
dentium  Ecclesia  in  sanguine  Christi  fundata,  qua?  ilium  Servatorem 
suum,  qui  pro  ca,  tanquam  Sponsus  pro  sponsa,  animam  suam  in  cruce 
cxposuit,  constanter  diligat,  perseveranter  colat,  atque  hie  et  in  omnem 
reternitatem  celebret. 


THE  CANONS  OF  THE  SYNOD  OF  DORT.     A.D.  ICIO.  563 


Eejectio  Ekeokum. 

Exposita  doctrina  orthodoxa,  rejicit  Synodus  errores  eorurn  : 

I. 

Qui  (locent,  'Quod  Deus  Pater  Filinm  suum  in  mortem  crucis  destinaveiit,  sine  certo  ac 
definito  consiiio  quemqnam  uominatim  salvandi,  adeo  ut  impetiationi  mortis  Christi  sua  ne- 
cessitas,  utilitas,  dignitas  sarta  tecta,  et  numeris  suis  perfecta,  comjileta  atque  integra  con- 
stare  potuisset,  etiamsi  impetrata  redemptio  nulli  individuo  unquam  actu  ipso  fuisset  appli- 
cata.'  Ha;c  enim  assertio  in  Dei  Patris  sapientiam  meritumque  Jesu  Cliristi  contumeiiosa, 
et  Scripture  contraria  est.  Sic  enim  ait  Servator  :  Ego  animam  pono  pro  ovilms,  et  aynosco 
eas.  Johan.  x,  15,  27.  Et  de  Servatore  Esaias  proplieta :  Cum  posuerit  sc  sacrijiciiim  pro 
reatu,  videbit  semen,  prolongahit  dies,  et  voluntas  Jehovce  in  manu  ejus  prosper abituv.  Esai. 
liii.  10.     Denique,  articnlum  Fidei,  quo  Ecclesiam  credimus,  evertit. 

IL 

Qui  decent,  '  Non  fuisse  liunc  finem  mortis  Cliristi,  ut  novum  gratia  foedus  suo  sanguine 
reipsa  sanciret,  sed  tantum,  ut  nudum  jus  Patri  acquireret,  quodcunque  foedus,  vel  gratia;,  vel 
operum,  cum  hominibus  denuo  ineundi.'  Hoc  enim  repugnat  Scriptura;,  quiB  docet,  Chri- 
stum melioris,  id  est,  noVi  faderis  Sjionsorem  et  Mediatorem  factum  esse.  Heb.  vii.  22.  Et, 
Testamentum  in  mortuis  demum  ratum  esse.     Heb.  ix.  15, 17. 

HI. 

Qui  decent,  'Christum  per  suam  satisfactionem,  nullis  certo  meruisse  ipsam  sahitem  et 
fidem,  qua  ha;c  Christi  satisfactio  ad  salutem  efficaciter  applicetur,  sed  tantum  Patri  acquisi- 
visse  potestatem  vel  plenariam  voluntatem,  de  novo  cum  hominibus  agendi,  et  novas,  quas- 
cunque  vellet  conditiones,  prajscribendi,  quarum  pra^statio  a  libero  hominis  arbitrio  pendeat, 
atque  ideo  fieri  potuisse,  ut  vel  nemo,  vel  omnes  eas  implerent.'  Hi  enim  de  morte  Cliristi 
nimis  abjecte  sentiunt,  primarium  fructum  sen  beneficium  per  eam  partum  nullateinis  agno- 
scunt,  et  Pelagianum  errorem  ab  inferis  revocant. 

IV. 

Qui  decent,  '  Foedus  illud  novum  gratia;,  quod  Deus  Pater,  per  mortis  Christi  interventiim 
cum  hominibus  pepigit,  non  in  eo  consistere,  quod  per  fidem,  quatenus  meritum  Ciuisti  ap- 
prehendit,  coram  Deo  justificemur  et  salvemur;  sed  in  hoc,  quod  Deus,  abrogata  peifectoe 
obedientias  legalis  exactione,  fidem  ipsam  et  fidei  obedientiam  iniperfectam  pro  perfecta  legis 
obedientia  reputet,  et  vitas  a^ternte  pra?mio  gratiose  dignam  censeat.'  Hi  enim  contradicunt 
ScripturiB,  Justijicantttr  gratis,  ejus  gratia,  per  redemptionem  factain  in  Jesu  Christo,  quern 
proposuit  Deus  placamentum  per  Jidem  in  sanguine  ejus.  Horn.  iii.  24,  25.  Et  cum  inipio 
Socino,  novam  et  peregrinam  hominis  coram  Deo  justificationem,  contra  totius  Ecclesia;  con- 
sensum,  inducunt. 

V. 

Qui  decent, '  Omnes  homines  in  statum  reconciliationis  et  gratiam  foederis  esse  assumptos, 
ita  ut  nemo  propter  peccatum  originale  sit  damnationi  obnexius,  aut  damnandus,  sed  omnes 
ab  istius  peccati  reatu  sint  immunes.'  Htec  enim  sententia  repugnat  Scriptuiw,  aftirmanti 
nos  natura  essejilios  irce.     [Ephes.  ii.  3.] 

VI. 

Qui  impetratienis  et  applicationis  distinctionem  usurpant,  ut  incautis  et  imjicritis  banc 
opinionem  instillent :  Deum,  quantum  ad  se  attinet,  omnibus  hominibus  ex  tetpio  ea  benefioia 
voluisse  conferre,  qua;  per  mortem  Christi  acquiruntur ;  quod  autem  quidam  ])ra;  aliis  parti- 
cipes  fiant  remissionis  peccatorum,  et  vita;  leterna;,  discrimen  illud  pendere  ex  liliero  eorum 


564 


SYMBOLA  EVANGELICA. 


arbitrio,  se  ad  gratiam  indifferenter  oblatam  applicante,  non  autem  ex  singulaii  misericordiaj 
dono,  eflScacitei-  in  illis  opciante,  ut  pra;  aliis  gratiam  illam  sibi  applicent.  Nam  isti,  dum 
simulant  se  distinctionem  banc  sano  sensu  proponeve,  populo  perniciosum  Pelagianismi  vene- 
num  conantur  propinare.  » 

VII. 

Qui  decent, 'Christum,  pro  iis,  quos  Deus  summe  dilexit,  et  ad  vitara  seternam  elegit, 
mori  nee  potuisse,  nee  debuisse,  nee  mortuum  esse,  cum  talibus  morte  Christi  non  sit  opus.' 
Contradicunt  enim  Apostolo  dicenti :  Christus  dilexit  me,  et  tradidit  seipsum  pro  me.  Galat. 
ii.  20.  Item,  Quis  est,  qui  crimina  intentet  adversus  electos  Dei  ?  Deus  est  is,  qui  justi- 
ficat.  Quis  est  qui  condemnet  ?  Christus  est,  qtii  mortuus  est.  Kom.  viii.  33,  Si :  nimirum, 
pro  illis.  Et  Salvatori  assevcranti,  ^'^'o  pono  animam  meam  pro  ovibus  vieis,  Johan.  x.  15. 
Et,  Hoc  est  praceptum  meum,  ut  diligatis  alii  alios,  sicut  ecjo  dilexi  vos.  Majorem  dikctio- 
nem  nemo  habet,  quam  iit  ponat  animam  suam  pro  amicis.     Johan.  xv.  12,  13. 


Huic  capiti  eadem  quce  prius  siibscvibimtur  nomina. 


Teeticm  et  Quaktum  Doctrine  Caput,  de   IIominis   Coeeuptione, 

ET   CONVEKSIONE   AD   DeUM   EJUSQUE   MoDO. 

Articulus  Primus. 
Homo  ab  initio  ad  imaginem  Dei  conditus  vera  et  salntari  sui  Crea- 
toris  et  rerum  spiritualiiiin  iiotitia  in  mente,  et  justitia  in  voluntate  et 
corde,  puritate  in  omnibus  affectibus  exornatiis,  adeoque  totns  sanctus 
f  uit ;  sed  Diaboli  instinctu,  et  libera  sua  voluntate  a  Deo  desciscens, 
eximiis  istis  donis  seipsum  orbavit :  atque  e  contrario  eorum  loco  coeci- 
tatem,  horribiles  tenebras,  vanitatem,  ac  perversitatem  judicii  in  mente, 
malitiam,  rebellionem,  ac  duritiem  in  voluntate  et  corde,  impuritatem 
denique  in  omnibus  affectibus  contraxit. 

II. 

Qualis  autem  post  lapsum  fuit  homo,  tales   et  liberos  procreavit, 

nempe  corruptus  corruptos ;  corruptione  ab  Adamo  in  omnes  posteros 

[solo  Christo  excepto]  non  per  imitationem  [quod  Pelagian!  olim  vo- 

luerunt],  sed  per  vitiosiB  naturos  propagationcm,  justo  Dei  judicio, 

derivata. 

III. 

Itaque  omnes  homines  in  peccato  concii)iuntur,  et  filii  irte  nascuntur, 

inepti  ad  omne  bonum  salutare,  propensi  ad  malum,  in  peccatis  mortui, 

ct  peccati  servi;  ct  absque  Spiritus  Sancti   regenerantis  gratia,  ad 

Deum  redire,  naturam  depravatam  corrigere,  vel  ad  ejus  correctionem 

se  disponere  nee  volunt,  nee  possunt. 


THE  CANONS  OF  THE  SYNOD  OF  DORT,     A.D.  IGIO.  565 

IV. 

Kesidunm  quidem  est  postlapsum  in  homine  lumen  aliqnod  naturae, 
cujus  beneficio  ille  notitias  quasdam  de  Deo,  de  rebus  naturalibus,  de 
discrimine  lionestorum  et  turpium  retinet,  et  aliquod  virtntis  ac  dis- 
ciplinsB  externre  studium  ostendit:  sed  tantum  abest,  ut  hoc  naturai 
lumine  ad  salutarem  Dei  cognitioneni  pervenire,  et  ad  eum  se  conver- 
tere  possit,  ut  ne  quidem  eo  in  naturalibus  ac  civilibus  recte  utatur, 
quinimo  qualecumque  id  demuni  sit,  id  totum  variis  modis  contaminet, 
atque  in  injustitia  detineat,  quod  dum  facit,  coram  Deo  inexcusabilis 
redditur. 

Y. 

Qua?  luminis  naturae,  eadem  lia^c  Decalogi  per  Mosen  a  Deo  Judceis 
peculiariter  traditi  est  ratio :  cum  enim  is  magnitudinem  quidem  pec- 
cati  retegat,  ej  usque  hominem  magis  ac  magis  reum  peragat,  sed  nee 
remedium  exliibeat,  nee  vires  emergendi  ex  miseria  conferat,  adeoque 
per  carnem  infirmatus  transgressorem  maledictione  relinquat,  non  po- 
test homo  per  eum  salutarem  gratiam  obtinere. 

VI. 

Quod  igitur  nee  lumen  naturaB,  nee  lex  potest,  id  Spiritus  Sancti  vir- 
tute  praestat  Deus,  per  sermonem,  sive  ministerium  reconciliationis, 
quod  est  Evangelium  de  Messia,  per  quod  placuit  Deo  homines  cre- 
dentes  tam  in  Veteri,  quam  in  Novo  Testamento  servare. 

VII. 

Hoc  voluntatis  suae  mysterium  Dens  in  Veteri  Testamento  pauciori- 
bus  patefecit,  in  Novo  Testamento  pluribus,  sublato  jam  populorum 
discrimine,  manifestat.  Cujus  dispensationis  caussa,  non  in  gentis 
unius  prae  alia  dignitate,  aut  meliore  luminis  natures  usu,  sed  in  liber- 
rimo  beneplacito,  et  gratuita  dilectione  Dei  est  collocanda.  Undo  illi, 
quibus  praeter  et  contra  omne  meritum  tanta  fit  gratia,  eam  humili  et 
grato  corde  agnoscere,  in  reliqnis  autem,  quibus  ea  gratia  non  fit,  severi- 
tatem  et  justitiam  judiciorum  Dei  cum  Apostolo  adorare,  nequaquam 
vero  curiose  scrutari  debent. 

VIII. 

Quotquot  autem  per  Evangelium  vocantnr,  serio  \ocantur.     Serio 


566  SYMBOLA  EVANGELICA. 

enim  et  verissimc  ostendit  Deus  verbo  suo,  quid  sibi  gratum  sit,  nirai- 
nim,  lit  Yocati  ad  se  veniaut.  Serio  etiam  omnibus  ad  se  venientibus 
et  credeutibus  requiem  aiiimarum,  at  vitam  seternam  promittit. 

IX. 

Quod  multi  per  ministerium  Evaugelii  vocati,  uon  veniunt  et  uon 
convertuntur,  liujus  culpa  noii  est  in  Evaiigelio,  nee  in  Christo  per 
Evangelium  oblato,  nee  in  Deo  per  Evangelium  vocante,  et  dona  etiam 
varia  iis  conferente,  sed  in  vocatis  ipsis,  quorum  aliqui  verbum  vitse 
non  admittunt  seeuri ;  alii  admittunt  quidem,  sed  non  in  cor  immittunt, 
ideoque  post  evanidum  fidei  temporarise  gaudinm  resiliunt ;  alii  spinis 
curarum  et  voluptatibus  sa^culi  semen  verbi  suffocant,  fructusque  nullos 
proferunt ;  quod  Servator  noster  seminis  parabola  docet.  Matt.  xiii. 

X. 

Quod  autem  alii,  per  ministei'ium  Evangelii  vocati,  veniunt  et  con- 
vertuntur,  id  non  est  adscribendum  homini,  tanquam  seipsum  per  libe- 
rura  arbitrium  ab  aliis  pari  vel  sufficiente  gratia  ad  iidem  et  conver- 
sionem  instructis  discernenti  (quod  superba  Pelagii  literesis  statuit), 
sed  Deo,  qui  ut  sues  ab  a^terno  in  Christo  elegit,  ita  eosdem  in  tempore 
efficaciter  vocat,  fide  et  resipiscentia  donat,  et  e  potestate  tenebrarum 
erutos  in  Filii  sui  regnum  transfert,  ut  virtutes  ejus,  qui  ipsos  e  tene- 
bris  in  admirandam  lianc  lucem  vocavit,  prsedicent,  et  non  in  se,  sed  in 
Domino,  glorientur.     Scriptura  apostolica  passim  id  testaute. 

XL 

Cseterura,  quando  Deus  hoc  suum  beneplacitum  in  electis  exequitur, 
seu  veram  in  iis  conversionem  operatur,  non  tantum  Evangelium  illis 
externe  pnedicari  curat,  et  mentem  eorum  per  Spiritum  Sanctum  po- 
tenter  illuminat,  ut  recte  intelligant  et  dijudicent  quse  sunt  Spiritus 
Dei,  sed  ejusdem  etiam  Spiritus  regenerantis  efiicacia  ad  intima  homi- 
nis  penetrat,  cor  clausum  aperit,  durum  emollit,  prseputiatum  circum- 
cidit,  voluntati  novas  qualitatcs  infundit,  facitque  earn  ex  mortua  vivam, 
ex  mala  bonam,  ex  nolente  volcntem,  ex  refractaria  morigeram,  agitque 
et  roborat  cam,  ut,  ceu  arbor  bona,  fructus  bonarum  actionura  profen-e 
possit. 


THE  CANONS  OF  THE  SYNOD  OF  DORT.     A.D.  1G19.  567 

XII. 

Atque  hrec  est  ilia  taiitopere  in  Scriptnris  prredicata  regeneratio, 

nova  creatio,  suscitatio  e  mortuis,  et  vivificatio,  quam  Dens  sine  nobis, 

in  nobis  operatur.     Ea  antem  neutiqnam  fit  per  solam  forinsecns  inso- 

nantem  doctrinam,  moraleni  snasionem,  ^el  taleni  operandi  rationem, 

nt  post  Dei  (qnoad  ipsnm)  operationeni,  in  hominis  potestate  maneat 

regenerari  vel  non  regenerari,  converti  vel  non  converti ;  sed  est  plane 

snpernatnralis,  potentissima  simnl  et  suavissima,  miraliilis,  arcana,  et 

ineffabilis  operatio,  virtute  sua,  secnndnm  Scriptnram  (qua^  ab  Anthore 

liujus  operationis  est  inspirata)  nee  creatione,  nee  mortuorum  resnsci- 

tatione  minor,  ant  inferior,  adeo  nt  omnes  illi,  in  qnoruni  cordibus  ad- 

mirando  hoc  modo  Dens  operatnr,  certo,  infallibiliter,  et  efficaciter  re- 

generentor,  et  aetu  credant.     Atqne  tnm  volnntas  jam  renovata,  non 

tantnm  agitnr  et  movetnr  a  Deo,  sed  a  Deo  acta,  agit  et  ipsa.     Qnam- 

obrem  etiam  homo  ipse  per  gratiani  istam  acceptam  credere  et  resi- 

piscere  recte  dicitur. 

XIII. 

Modnm  hnjus  operationis  fideles  in  liac  vita  plene  comprehendere 
non  possnnt ;  in  eo  interim  acqniescentes,  quod  per  istam  Dei  gratiam, 
se  corde  credere,  et  Servatorem  snnm  diligere,  sciant  ac  sentiant. 

XIY. 

Sic  ergo  fides  Dei  donum  est,  non  eo  quod  a  Deo  hominis  arbitrio 
offeratur,  sed  quod  homini  reipsa  conferatur,  inspiretur,  et  infundatur. 
Non  etiam  quod  Dens  potentiam  credendi  tantum  conferat,  consensum 
vero  sen  actum  credendi  ab  hominis  deinde  arbitrio  expectet,  sed, 
quod  et  velle  credere,  et  ipsum  credere  in  homine  is  efiiciat,  qui  opera- 
tur et  velle  et  facere,  adeoque  omnia  operatur  in  omnibus. 

XV. 

Hanc  gratiam  Deus  nemini  debet.  Quid  enim  debeat  ei,  qui  prior 
dare  nihil  potest,  nt  ei  retribuatur?  Imo  quid  debeat  ei,  qui  do  sue 
nihil  habet,  prseter  peccatum  et  mendacium  ?  Qui  ergo  gratiam  illam 
accipit,  soli  Deo  seternas  debet  et  agit  gratias ;  qui  illam  non  accipit,  is 
aut  hvdc  spiritualia  omnino  non  curat,  et  in  suo  sibi  placet :  aut  securus 
se  habere  inaniter  gloriatur,  quod  non  habet.  Porro  de  iis,  qui  externe 
fidem  profitentur,  et  vitam  emendant,  optime  secundum  exemplum 
Vol.  III.— O  o 


568  SYMBOLA  EVANGELICA. 

apostoloruin  judicandum  et  loquendnm  est,  penetralia  enim  coidiiiin 
nobis  sunt  incomperta.  Pro  aliis  auteni  cpii  nondum  sunt  vocati,  oran- 
dus  est  Dens,  qui  qna3  non  sunt  vocat  tanqnani  sint.  Neutiquam  vero 
adversus  eos  est  snperbiendnni,  ac  si  nosnietipsos  discrevissemns. 

XVI. 

Sicnti  vero  per  lapsum  lionio  non  desiit  esse  homo,  intellecta  ct  vo- 
hintate  prseditus,  nee  peccatum,  quod  universuni  genus  huraannni  per- 
vasit,  naturara  generis  liumani  snstnlit,  sed  depravavit,  et  spiritualiter 
occidit ;  ita  etiani  lisec  divina  regenerationis  gratia,  non  agit  in  lioniini- 
bns  tanqnani  trnncis  et  stipitibns,  nee  voluntatem  ejnsque  proprietates 
toUit,  aut  invitam  violenter  cogit,  sed  spiritualiter  vivifieat,  sanat,  corri- 
git,  suaviter  simnl  ac  potenter  fiectit :  ut  ubi  antea  plene  dominabatur 
carnis  rebellio  et  resistentia,  nnnc  regnare  incipiat  pronipta,  ac  sincera 
Spiritus  obediential  in  quo  vera  et  spirituals  nostree  voluntatis  instau- 
ratio  et  libertas  consistit.  Qua  ratione  nisi  admirabilis  ille  omnis  boni 
opifex  nobiscnm  ageret,  nulla  spes  esset  liomini  surgendi  e  lapsu  per 
liberum  arbitrium,  per  qnod  se,  cum  staret,  prcecipitavit  in  exitium. 

XVII. 

Quemadmodum  etiam  omnipotens  ilia  Dei  operatio,  qua  vitam  banc 
nostram  naturalem  producit  et  sustentat,  non  excludit  sed  rcquirit  usum 
mediorum,  per  quae  Deus  pro  infinita  sua  sapientia  et  bonitate  virtutein 
istam  suam  exercere  voluit :  ita  et  ha^c  prtedicta  supernatural  is  Dei 
operatio,  qua  nos  regencrat,  neutiquam  excludit,  ant  evertit  usum  Evan- 
gelii,  quod  sapientissimus  Deus  in  semen  regenerationis,  et  cibum  ani- 
mce  ordinavit.  Quare,  ut  Apostoli,  et  qui  eos  secuti  sunt  doctores,  de 
gratia  liac  Dei  ad  ejus  gloriam  et  onmis  superbias  depressionem,  pie 
populum  docuerunt,  nequc  tamen  interim  Sanctis  Evangelii  monitis,  sub 
verbi,  sacramentorum,  et  disciplinai  exercltio  eum  continerc  ncglex- 
erunt :  sic  etiamnuin,  absit,  ut  docentes  aut  discentes  in  Ecclesia  Deum 
tentare  praesumant,  ea  separando,  qua3  Deus  pro  suo  benei)lacito  voluit 
esse  conjunctissima.  Per  monita  enim  confertur  gratia,  et  quo  nos  of- 
ficiuni  nostrum  facimus  promptius,  hoc  ipso  Dei  in  nobis  operantis 
beiieficium  solet  esse  illustrius,  rectissimeque  ejus  opus  procedit.  Cui 
soli  omnis,  et  mediorum,  et  salutaris  eorum  fructus  atque  efficacia?  de- 
betur  gloria  in  scjcula.     Amen. 


THE  CANONS  OF  THE  SYNOD  OF  DORT.     A.D.  1G19.  5G9 


Rejectio  Erroeum. 

Exjposita  doctrina  orthodoxa,  Synodus  rejicit  errores  eorum  : 

I. 

Qui  decent, ' Proprie  dici  non  posse,  quod  peccatnm  originis  per  se  sufficiat  toti  geneii  hu- 
mano  condemnando,  aut  temporales  et  ajternas  poenas  promereiido.'  Contradicunt  eiiiiii 
Apostolo,  dicenti,  Kom.  v.  12  :  Per  unum  hominem  peccatum  in  viundxun  introiit,  ac  jicr 
peccatum  mors,  et  ita  in  omnes  Itoynines  mors  transiit,  in  quo  onines  peccaverunt.  Et  vers.  IG  : 
Heatus  ex  uno  introiit  ad  condemnationem.     Item,  Eom.  vi.  23  :   Peccati  stipeudhtm  mors  est. 

II. 

Qui  decent,  'Dona  spiritnalia,  sive  habitus  bones,  et  virtntes,  ut  sunt  bonitas,  sanctitas,  justi- 
tia,  in  veluntate  hominis,  cum  primum  crearetur,  locum  habere  non  potnisse,  ac  proinde  nee 
in  lajjsu  ab  ea  separari.'  Fugnat  enim  hoc  cum  descriptione  imaginis  Dei,  quani  Apostohis 
ponit  Eplies.  iv.  24 ;  ubi  illam  describit  ex  justitia  et  sanctitate,  quae  omnino  in  voluntate 
locum  habent. 

III. 

Qui  decent,  'Dona  spiritualia  non  esse  in  morte  spirituali  ab  hominis  voluntate  separata, 
cum  ea  in  sese  nunquam  corrupta  fuerit,  sed  tantum  jier  tenebras  mentis,  et  aft'ectuum  in- 
ordinatienem  impedita;  quibus  impedimentis  sublatis,  liberam  suam  facultatem  sibi  iiisitam 
exerere,  id  est,  quodvis  bonum  sibi  propositum  ex  se,  aut  velle,  sive  eligere,  aut  non  velle, 
sive  non  eligere  possit.'  Novum  hoc  et  erreneum  est,  atque  eo  focit  ut  extollantur  vires  li- 
beri  arbitrii,  contra  Jeremia;  prophetJB  dictum,  cap.  xvii.  9  :  Fraudukntum  est  cor  ijisum 
siijira  ojunia  et  perversum.  Et  Apostoli,  Ephes.  ii.  S  :  Inter  qvos  (homines  contumaces)  et 
Hos  omnes  conversati  sumus  dim  in  cujnditatiOus  carnis  nostrce,  J'acientes  voluntaies  carnis  ac 
cogitationum. 

IV. 

Qui  decent,  'Hominem  irregenitum  non  esse  proprie  nee  totaliter  in  peccatis  mortinim,  aut 
omnibus  ad  bonum  spirituale  viribus  destitutum,  sed  posse  justitiam  vel  vitam  esurire  ac  sitire, 
sacrificiumque  Spiritus  centriti,  et  contribulati,  quod  Deo  acceptum  est,  otferre.'  Adversantur 
enim  haac  apertis  Scriptura;  testimeniis,  Ephes.  ii.  1,  5  :  Eratis  mortui  in  offensis  et  peccatis. 
Et  Gen.  vi.  5  et  viii.  21  :  Imaginatio  cogitationum  cordis  hominis  tantummodo  mala  est  omni 
die.  AdhaBC  liberationem  ex  miseria  et  vitam  esurire  ac  sitire,  Deoquc  sacrificiinn  Spiritus 
centriti  offerre,  regenitorum  est,  et  eorum  qui  beati  dicuntur.     Fsa.  11.  19  et  Matt.  v.  G. 

V. 

Qui  decent,  'Hominem  corruptum  et  animalem  gratia  communi,  quas  ipsis  est  lumen  na- 
tura;,  sive  donis  post  lapsum  rehctis,  tam  recte  nti  posse,  ut  bono  isto  usu  majorem  gratiam, 
puta  evangelicam,  sive  salutarem,  et  salutem  ipsam  gradatim  obtinere  possit.  Et  hac  ratione 
Deum  se  ex  parte  sua  paratum  ostendere,  ad  Christum  omnibus  revelandum,  quandoquidem 
media  ad  Christi  revelationera,  fidem,  et  resipiscentiam  necessaria,  omnibus  sufficienter  et 
efficaciter  administret.'  Falsum  enim  hoc  esse  prajter  omnium  temporum  experientiam 
Scriptura  testatur.  Psa.  cxlvii.  19,20:  Indicat  verba  sua  Jacoho,  statuta  sua  et  jura  sua 
Israeli,  non  fecit  ita  ulli  genti,  et  jura  ista  non  noverunt.  Act.  xiv.  IG  :  Deus  sivit  prcete- 
ritis  atatibus  omiies  gentes  suis  ipsai-mn  viis  incedere.  Act.  xvi.  G,  7  :  Prohibiti  sunt  (Paulus 
cum  suis)  a  Spiritu  Sancto  loqui  sermonem  Dei  in  Asia.  Et,  Quum  venissen^in  Mysiam, 
tenlabant  ire  versus  Bithyniam,  sed  non  pemrisit  eis  Spiritus. 

VI. 

Qui  decent, '  In  vera  hominis  conversiono,  non  posse  novas  qualitates,  iiabitus,  seu  dona  in 
voluntatem  ejus  a  Deo  infundi,  atque  adeo  fidem,  qua  primum  convertimur,  et  a  qua  fideles 


570  SYMBOLA  EVANGELICA. 

iiorninamur,  iion  esse  qualitatem  seu  doniim  a  Deo  infusum  ;  sed  tantum  actum  hominis,  ne- 
que  alitor  donum  dici  posse,  quam  respectu  potestatis  ad  ipsam  perveniendi.'  Contradicunt 
enim  hajc  sacris  Uteris,  qua3  testantur  Deum  novas  qualitates  fidei,  obediential,  ac  sensus 
amoris  siii  cordibus  nostris  infundere.  Jer.  xxxi.  33 :  Indam  legem  meam  menti  eorum,  ac 
cordi  eorum  inscribam  earn.  Esa.  xliv.  3:  Effundam  aquas  super  sitientem,  et  Jiuenta  super 
aridam ;  effundam  Spiritum  meum  super  semen  tuum.  Rom.  v.  5  :  Charitas  Dei  effusa  est 
in  cordibus  nostris  per  Spiritum  Sanctum,  qui  datus  est  nobis.  Repugnant  etiam  continua; 
praxi  Ecclesiaj,  sic  apud  prophetam  orantis :  Converte  me,  Domine,  et  convertar.    Jer.  xxxi.  1 8. 

VII. 

Qui  decent,  'Gratiam,  qua  convertimur  ad  Deum,  niliil  aliud  esse  quam  lenera  suasionem; 
sen'  (ut  alii  explicant)  'nobilissimum  agendi  modum  in  conversione  hominis,  et  naturae  hu- 
mana;  convenientissimum  esse,  qni  fiat  suasionibus ;  niliilque  obstare  quo  minus  vel  sola  mo- 
ralis  gratia  homines  animales  reddat  spirituales ;  imo  Deum  non  alitor  quam  morali  ratione 
consensura  voluntatis  producere :  atque  in  eo  consistere  operationis  divina;  efficaciam,  qua 
Satante  operationem  superet,  quod  Deus  sterna  bona,  Satan  autem  temporaria  promittat.' 
Omnino  enim  hoc  Pelagianum  est,  et  nniversaj  Scriptura;  contrarium,  quiu  propter  banc  etiam 
alium,  et  longe  efficaciorem  ac  diviniorem  Spiritus  Sancti  agendi  modum,  in  hominis  conver- 
sione agnoscit.  Ezech.  xxxvi.  20 :  Dabo  vobis  cor  meum,  et  spiritum  novum  dabo  in  medio 
vestri,  et  auferam  cor  lapideum,  daboque  cor  carneum,  etc. 

VIII. 

Qui  docent, '  Deum  in  hominis  regeneratione  eas  sua;  omnipotentioe  vires  non  adhibere, 
quibus  voluntatem  ejus  ad  fidem  et  conversionem  potenter  et  infallibiliter  flectat ;  sed  positis 
omnibus  gratia;  operationibus,  quibus  Deus  ad  hominem  convertendum  ntitur,  hominem  tamen 
Deo,  et  Spiritui  regenerationem  ejus  intendenti,  et  regenerare  ipsum  volenti,  ita  posse  re- 
sistere,  et  actu  ipso  sajpe  resistere,  ut  sui  regenerationem  prorsus  impediat,  atque  adeo  in 
ipsius  manere  potestate,  ut  regeneretur  vel  non  regeneretur.'  Hoc  enim  nihil  aliud  est,  quam 
toUere  omnem  efficaciam  gratia;  Dei  in  nostri  conversione,  et  actionem  Dei  omnipotentis  sub- 
jicere  voluntati  hominis,  idque  contra  Apostolos,  qui  docent,  Nos  credere  pro  efficacitate 
forlis  roboris  Dei.  Ephes.  i.  19.  Et,  Deum  bonitatis  sme  (/ratuitam  benevolentiam  et  opus 
Jidei  patenter  in  nobis  comjdere.  2  Thess.  i.  1  ] .  Item,  Divlnam  ipsius  vim  omnia  nobis  do- 
nasse,  quae,  ad  vitam  et  pietatem  pertinent.     2  Pet.  i.  3. 

IX. 

Qui  docent,  'Gratiam  et  liberum  arbitrium  esse  causas  partiales  simul  concurrentes  ad  con- 
versionis  initium;  nee  gratiam  ordine  causalitatis  efficientiam  voluntatis  antecedere;'  id  est, 
'Deum  non  prius  hominis  voluntatem  efficaciter  juvare  ad  conversionem,  quam  voluntas  ipsa 
hominis  se  movet  ac  determinat.'  Hoc  enim  dogma  Ecclesia  prisca  in  Pelngianis  jam  olim 
condemnavit,  ex  Apostolo  Rom.  ix.  16 :  Non  est  volentis  nee  currentis,  sed  Dei  miserentis. 
Et,  1  Cor.  iv.  7  :  Quis  te  discernit  f  "Et,  Qidd  habes  quod  non  acceperisf  Item,  Phil.  ii.  13: 
Deus  est  qui  in  vobis  ojjcratur  ipsum  velle  et  perficere  pro  suo  beneplacito. 


Huic  capiti  eadem  quce  prius  subscribuntur  nomina. 


THE  CANONS  OF  THE  SYNOD  OF  DORT.     A.D.  1G19.  571 

QCINTUM   DoCTRINiE    CapUT,  DE    PeRSEVERANTIA    SaNCTORUM. 

Articulus  Primus. 

Quos  Deus  secundum  propositum  suum,  ad  communionem  Filii  sui 
Domini  nostri  Jesu  Christi,  vocat,  et  per  Spiritum  Sanctum  regenerat, 
cos  quidem  et  a  peccati  dominio  et  servitute,  non  autem  a  carne,  et 
corpora  peccati,  penitus  in  liac  vita  liberat. 

11. 

liinc  quotidiana  infirmitatis  peccata  oriuntur,  et  optimis  etiam  sanc- 
torum operibus  nsevi  adhserescunt :  quae  illis  perpetuam  sese  coram 
Deo  Immiliandi,  ad  Christum  crucifixum  conf  ugiendi,  carnem  magis  ac 
magis  per  Spiritum  precum  et  sancta  pietatis  exercitia  mortificandi,  et 
ad  perfectionis  nietam  suspirandi,  materiam  suggerunt ;  tantisper  dum 
hoc  mortis  corpore  soluti,  cum  Agno  Dei  in  coelis  regnent. 

III. 

Propter  istas  peccati  inhabitantis  reliquias,  et  mundi  insuper  ac  Sa- 

tanse  tentationes,  non  possent  conversi  in  ista  gratia  perstare,  si  suis  vi- 

ribus  permitterentur.     Sed  fidelis  est  Deus,  qui  ipsos  in  gratia  semel 

collata  misericorditer  confirmat,  et  in  eadem  usque  ad  finem  potenter 

conservat. 

IV. 

Etsi  autem  ilia  potentia  Dei  vere  fideles  in  gratia  confirmantis  et 
conservantis,  major  est,  quam  quffi  a  carne  superari  possit ;  non  semper 
tamen  conversi  ita  a  Deo  aguntur  et  moventur,  ut  non  possint  in  qui- 
busdam  actionibus  particularibus  a  ductu  gratios,  suo  vitio,  recedere,  et 
a  carnis  concupiscentiis  seduci,  iisque  obsequi.  Quapropter  ipsis  per- 
petuo  est  vigilandum  et  orandum,  ne  in  tentationes  inducantur.  Quod 
cum  non  faciunt,  non  solum  a  carne,  mundo,  et  Satana,  in  peccata  etiam 
gravia  et  atrocia  abripi  possunt,  verum  etiam  interdum  justa  Dei  per- 
missione  abripiuntur.  Quod  tristes  Davidis,  Petri,  aliorumque  sancto- 
rum lapsus,  in  sacra  Scriptura  descripti,  demonstrant. 

V. 

Talibus  autem  enormibus  peccatis  Deum  valde  offendunt,  reatum 


572  SYMBOLA  EVANGELICA. 

mortis  incuiTunt,  Spiritum  S.  contristaiit,  fidei  exercitium  interrunipmit, 
conscientiam  gravissiiiie  vulnerant,  sensnin  gratia^  iionnunquani  ad 
tempus  amittimt:  donee  per  seriam  resipisceiitiam  in  vitam  reverten- 
tibus  paternus  Dei  vultus  riirsum  affnlgeat. 

VI. 

Deus  enini,  qni  dives  est  misei-icordia,  ex  immutabili  electionis  pro- 
posito,  Spiritum  Sanctum,  etiam  in  tristibus  lapsibus,  a  snis  non  prorsus 
aufert,  nee  eousque  eos  prolabi  sinit,  ut  gratia  adoptionis,  justifieationis 
statu  exeidant,  aut  peccatum  ad  mortem,  sive  in  Spiritum  Sanctum 
committant,  et  ab  eo  penitus  deserti  in  exitium  a3ternum  sese  prse- 
cipitent, 

VII. 

•  Primo  enim  in  istis  lapsibus  conservat  in  illis  semen  illud  suum  im- 
mortale,  ex  quo  regeniti  sunt,  ne  illud  pereat  aut  excutiatur.  Delude 
per  verbum  et  Spiritum  suum,  eos  certo  et  eflicaeiter  renovat  ad  poeni- 
tentiam,  nt  de  admissis  peccatis  ex  animo  secundum  Deum  doleant,  re- 
mission6m  in  sanguine  Mediatoris,  per  fidem,  contrito  corde,  expetant, 
et  obtineant,  gratiam  Dei  reeonciliati  iterum  sentiant,  miserationes  per 
fidera  ejus  adorent,  ac  deinceps  salutem  snam  cum  timore  et  tremore 
studiosius  operentur. 

VIII. 

Ita  non  suis  mentis,  aut  viribus,  sed  ex  gratuita  Dei  misericordia  id 
obtinent,  ut  nee  totaliter  fide  et  gratia  exeidant,  nee  finaliter  in  lapsibus 
maneant  aut  pereant.  Quod  quoad  ipsos  non  tantuni  facile  fieri  posset, 
sed  et  indubie  fieret ;  respectu  autem  Dei  fieri  omnino  non  potest :  cum 
nee  consilium  ipsius  mutari,  promissio  excidere,  vocatio  secundum  pro- 
positum  revocari,  Cliristi  meritum,  intercessio,  et  custodia  irrita  reddi- 
nec  Spiritus  Sancti  obsignatio  frustranea  fieri  aut  deleri  possit. 

IX. 

De  hac  electorum  ad  salutem  custodia,  vereque  fidelium  in  fide  per- 
severantia,  ipsi  fideles  certi  esse  possunt,  et  sunt  pro  mensura  fidei, 
qua  certo  credunt  se  esse  et  perpetuo  mansuros  vera  et  viva  Ecclesite 
membra,  habere  remissionem  peccatorum,  et  vitam  seternam. 


THE  CANONS  OF  THE  SYNOD  OF  DORT.     A.D.  1G19.  573 

X. 

Ac  j)roiiide  hgec  certitudo  non  est  ex  pecnliari  quadam  revelatione 
prseter  aiit  extra  verbum  facta,  sed  ex  fide  proniissionurn  Dei,  qnas  in 
verbo  siio  copiosissime  in  nostrum  solatium  revelavit:  ex  testimonio 
Spiritus  Sancti  testantis  cum  sjpiTitu  nostro  nos  esse  Dei  filios  et 
licuredes.  Rom.  viii.  10.  Denique  ex  serio  et  sancto  bonce  conscien- 
tifB  et  bonornm  operum  studio.  Atque  hoc  solido  obtinendas  victoria} 
solatio,  et  infallibili  feternse  glorise  arrha,  si  in  hoc  mundo  electi  Dei 
destituerentur,  omnium  hominum  essent  miserrimi. 

XL 

Interim  testatur  Scriptura  fideles  in  hac  vita  cum  variis  carnis  dubi- 
tationibus  conflictari,  et  in  gravi  tentatione  constitutes  hanc  fidei  plero- 
phoriam,  ac  perseverantise  certitudinem,  non  semper  sentire.  Verum 
Deus,  Pater  omnis  consolationis,  snjyra  vires  tentari  eos  non  sinit,  sed 
cum  tentatione  ])niistat  evcisionem.  1  Cor.  x.  13.  Ac  per  Spiritum 
Sanctum  perse verantise  certitudinem  in  iisdem  rursum  excitat. 

XII. 

Tantum  autem  abest,  ut  hsec  perseveranti^  certitudo  vere  fideles 
superbos,  et  carnaliter  secures  reddat,  ut  e  contrario  humilitatis,  filialis 
reverentioe,  verae  pietatis,  patientiae  in  omni  lucta,  precuni  ardentium, 
constantias  in  cruce  et  veritatis  confessione,  solidique  in  Deo  gaudii 
vera  sit  radix :  et  consideratio  istius  beneficii  sit  stimulus  ad  serium  et 
continuum  gratitudinis  et  bonorum  operum  exercitium,  ut  ex  Scriptura? 
testimoniis  et  sanctorum  exemplis  constat. 

XIII. 

Neque  etiam  in  iis,  qui  a  lapsu  instaurantur,  lasciviam  aut  pietatis 
injuriam  procreat  rediviva  perseverantiae  fiducia;  sed  multo  majorcm 
curam  de  viis  Domini  solicite  oustodiendis,  quae  praeparatse  sunt  ut  in 
illis  ambulando  perseverantiae  suae  certitudinem  retineant,  ne  proptei- 
paternae  benignitatis  abusum  propitii  Dei  facies  (cujus  contemplatio 
pi  is  vita  dulcior,  subductio  morte  acerbior)  denuo  ab  ipsis  avertatur,  et 
sic  in  graviores  animi  cruciatus  incidant. 


574  SYMBOL  A  EVANGELICA. 

xiy. 

Quemadmodum  autem  Deo  placuit,  opus  hoc  siuim  gratiae  per  prse- 
dicationem  Evangelii  in  nobis  inchoare ;  ita  per  ejnsdera  auditum,  lec- 
tiouem,  meditationem,  adhortationes,  minas,  promissa,  nee  non  per  nsum 
sacramentorum  illud  conservat,  eontiniiat,  et  perficit. 

XV. 

Hanc  de  vere  credentium  ae  sanctorum  perse verantia,  ejusque  certi- 
tiidine,  doctrinam,  quani  Dens  ad  nominis  sui  gloriam,  et  piarum  ani- 
niarum  solatium,  in  verbo  suo  abundantissime  revelavit,  cordibusque 
fidelium  imprimit,  caro  quidem  non  capit,  Satanas  odit,  mundus  ridet, 
imperiti  et  hypocritse  in  abusum  rapiunt,  spiritusque  eri'onei  oppug- 
nant ;  sed  sponsa  Christi  ut  ina^stimabilis  pretii  thesauriim  tenerrime 
semper  dilexit,  et  constanter  propugnavit:  quod  ut  porro  faciat  pro- 
curabit  Deus,  ad  versus  quern  nee  consilium  valere,  nee  robur  ulliim 
prsevalere  potest.  Cui  soli  Deo,  Patri,  Filio,  et  Spiritui  Sancto  sit 
honor  et  gloria  in  sempiternum.     Amen. 


Kejectio  Eeeokum  circa  Doctrinam  de  Perseverantia  Sanctorum. 
Exjposita  doctrina  orthodoxa,  Synodus  rejicit  err  ores  eoriim: 

I. 

Qui  docent,  'Perseverantiam  vere  fidelium  non  esse  effectum  electionis,  aut  doniim  Dei 
morte  Christi  partiim,  sed  esse  conditionem  novi  foederis,  ab  homine  ante  sui  electioneui  ac 
justificationem'  (ut  ipsi  loquuntur)  '  peremtoriam,  libera  voluntate  pra;standam.'  Nam  sacra 
Scriptura  testatur  earn  ex  elect ione  sequi,  et  vi  mortis,  resurrectionis  et  interccssionis  Christi 
electis  donari.  Kom.  xi.  7  :  Electio  assecuta  est,  reliqui  occalliierunt.  Item,  Rom.  viii.  32  : 
Qui  propria  Filio  non  pejiercit,  sed  pro  omnibus  nobis  tradidit  ipsum,  quoinodo  non  cum  eo  no- 
bis omnia  donahit?  Quis  intentabit  crimina  adversus  electos  Dei?  Deus  est  qui  justijicat. 
Quis  est  qui  condemnet  ?  Christus  in  est  qui  vwrtitus  est,  imo  qui  etiam  resurrexit,  qui  eticnn 
sedet  ad  dexteram  Dei,  qui  etiam  intercedit  pro  nobis:  Quis  nos  separabit  a  dilectione  Christi? 

II. 

Qui  docent,  '  Deum  quidem  homincm  fidelem  sufficicntibus  ad  perseverandum  viril)us  in- 
struere,  ac  paratum  esse  eas  in  ipso  conservare  si  ofticium  faciat:  positis  tamen  illis  omnibus, 
quae  ad  perseverandum  in  fide  necessaria  sunt,  qua^que  Deus  ad  conservandam  fidem  adlii- 
bere  vult,  pendere  semper  a  voluntatis  arbitrio,  ut  perseveret,  vel  non  perseveret.'  H:cc  euim 
sententia  manifestum  Pelagianismum  continet ;  et  homines,  dum  vult  facere  liberos,  facit 
sacrilegos,  contra  perpetuum  evangelica;  doctrinaa  consensum,  (puc  omnem  gloriandi  materiam 
homini  adimit,  et  hujus  beneficii  iaudem  soli  divinaj  gratia;  transcribit;  et  contra  Apostolum 
testantem  :  Deum  esse  qui  confirmabit  nos  usque  injinem  inculpatos  in  die  Domini  nostri  Jesn 
Christi.     1  Cor.  i.  8. 


THE  CANONS  OF  THE  SYNOD  OF  DORT.     A.D.  1G19.  575 

III. 

Qui  decent, '  Vere  credentei?  et  regenitos  non  tanttim  posse  a  fide  justificante,  item  gvatia, 
et  salute  totaliter  et  finaliter  excidere,  sed  etiam  reipsa  non  raro  ex  iis  excidere,  atqne  in 
icternum  perire.'  Nam  ha^c  opinio  ijjsam  justificationis  ac  regenwationis  gratiam,  et  per- 
petuam  Christi  custodiam  irritam  reddit,  contra  diserta  Apostoli  Pauli  verba,  Kom.  v.  8,  !) : 
Si  Christus  pro  nobis  mortuus  est,  quum  ad/mc  essemus  jteccatores,  mullo  if/iltir  inogis,  jam 
justijicnti  in  sanc/uine  ejus,  servahimur  per  ipsum  ah  ira.  Et  contra  Apostolum  Johannem, 
1  John  iii.  9  :  Omnia  qui  nutus  est  ex  Deo,  non  dat  operam  peccato :  quia  semen  ejus  in  co 
manet,  nee  potest  peccare,  quia  ex  Deo  (jenilus  est.  Nee  non  contra  verba  Jesu  Christi,  Johan. 
X.  28,  2!) :  Ego  vitam  erternam  do  ovibns  meis,  et  non  iJcrihunt  in  cetermmi,  nee  rapiet  eas  qnis- 
quam  de  jnanu  inea  ;  Pater  mens,  qui  mild  eas  dedit,  major  est  omnibus,  nee  ullus  potest  eas 
rapere  de  manu  Patris  mei. 

IV. 

Qui  docent, 'Vere  fideles  ac  regenitos  posse  peccare  peccato  ad  mortem,  vel  in  Spiritum 
Sanctum.'  Quum  idem  Apostolus  Johan.  [Ep.  I.]  cap.  v.  postquam  vers.  16,  17  peccantium 
ad  mortem  meminisset,  et  pro  iis  orare  vetuisset,  statim  ver.  18  subjungat:  Scimus  quod 
quisquis  natus  est  ex  Deo,  non  peccat  (nempe  illo  peccati  genere),  sed  qui  genitus  est  ex  Deo, 
conservat  seipsum,  et  malignus  ille  non  tangit  eian. 

V. 

Qui  docent,  'Nullam  certitudinem  futurjc  perseverantite  haberi  posse  in  hac  vita,  absque 
speciali  revelatione.'  Per  hanc  enim  doctriuam  vere  fidelium  solida  consolatio  in  hac  vita 
tollitur,  et  pontificiorum  dubitatio  in  Ecclesiam  reducitur.  Sacra  vero  Scriptura  ])assim  hanc 
certitudinem,  non  ex  speciali  et  extraordinavia  revelatione,  sed  ex  propriis  filiorum  Dei  sig- 
nis,  et  constantissimis  Dei  promissionibns  petit.  Imprimis  Apostolus  Paulus,  Rom.  viii.  31* : 
Nidla  res  creata  potest  nos  separare  a  charitate  Dei,  qiue  est  in  Christo  Jesu,  Domino  nostra. 
Et  Johannes,  Epist.  I.  iii.  24  :  Qid  servat  mandata  ejus,  in  eo  manet,  et  ille  in  eo:  et  per  hoc 
novimus  ipsum  in  nobis  manere,  ex  Spiritu  quern  dedit  nobis. 

VI. 

Qui  docent,  'Doctrinam  de  perseverantiaj  ac  salutis  certitudine,  ex  natura  et  indole  sua, 
esse  carnis  pulvinar,  et  pietati,  bonis  moribus,  precibus  aliisque  Sanctis  exercitiis  noxiam ; 
contra  vero  de  ea  dubitare,  esse  laudabile.'  Hi  enim  demonstrant  se  efficaciam  divina^  gratia;, 
et  iidiabitantis  Spiritus  S.  operationem  ignorare :  et  contradicunt  Apostolo  Johanni  contra- 
rium  disertis  verbis  affirmant!,  Epist.  I.  iii.  2,  3  :  Dilecfi  mei,  nunc  Jilii  Dei  sinmis;  sed  non- 
dum  patef actum  est  id  quod  erimus:  scimus  autem  fore,  ut  quum  ipse  patef actus  fuerit,  similes 
ei  sinms,  quoniam  videbimus  eum,  sicuti  est.  Et  quisquis  habet  hanc  spem  in  eo,  purijicat 
seipsum,  sicut  et  ille  purus  est.  Hi  prffitei'ea  sanctorum  tam  Veteris  quam  Novi  Testament! 
exemplis  redarguuntur,  qui  licet  de  sua  perseverantia  et  salute  essent  certi,  in  precibus  tamen, 
aliisque  pietatis  exercitiis,  assidui  fuerunt. 

VII. 
Qui  docent,  'Fidem  temporariorum  a  justificante  et  salvifica  fide  non  diffevre  nisi  sola 
duratione.'  Nam  Christus  ipse  Matt.  xiii.  20  et  Luc.  viii.  13  ac  deinceps,  tri])lex  jira^terea 
inter  temporarios  et  veros  fideles  discrimen  manifesto  constituit,  quum  illos  dicit  semen  re- 
cipere  in  terra  petrosa,  hos  in  terra  bona,  seu  corde  bono :  illos  carere  radice,  hos  radicem 
firmam  habere :  illos  fructibus  esse  vacuos,  hos  fructum  suum  diversa  mensura,  constanter 
seu  perseveranter  proferre. 

VIII. 

Qui  docent,  '  Non  esse  absurdum,  hominem  priore  regeneratione  extincta,  iterate,  imo 
saipius  renasci.'     Hi  enim  per  hanc  doctrinam  negant  seminis  Dei,  per  quod  renascimur,  in- 


576  SYMBULA  EVANGELICA. 

coniiptibilitatcm:  adversus  testimonium  Apostoli  Petri,  Epist.  I.  i.  23  :  Renati  non  ex  semine 
comijHibi/i,  sed  incorriqitibili. 

IX. 

Qui  docent, '  Christum  nunquam  rogasse  pro  iufallibili  credentium  in  fide  perseverantia.' 
Contradicunt  enim  ipsi  Christo,  dicenti,  Luc.  xxii.  32 :  Ego  rogavi  pro  ie,  Petre,  ne  dejiciat 
Jides  tua;  et  Evangelistoc  Johaimi,  testanti,  Johan.  xvii.  20,  Christum  non  tantum  pro 
apostolis,  sod  etiam  pro  omnibus,  per  sermonem  ipsorum  credituris,  orasse,  ver.  11:  Pater 
sancte,  coitserva  eos  in  nomine  tuu ;  Et  vei'.  15:  Non  oro  ut  cos  tollas  e  mundo,  sed  ut  con- 
serves eos  a  nialo. 

CONCLUSIO. 

Atqne  lisec  est  perspicua,  simplex,  et  ingeniia  Ortliodoxse  de  Quinque 
Articnlis  in  Belgio  controversis  doctrinse  declaratio,  et  eiTormii,  quibus 
Ecclesiaj  Belgicte  aliquaiiidiu  sunt  perturbatce,  rejectio,  quam  Synodus 
ex  verbo  Dei  desumptam,  et  Confessionibus  Keformatarum  Ecclesiarum 
consentaueam  esse  judicat.  Unde  liqiiido  apparet  eos,  quos  id  minime 
deciiit,  citra  oiiiiiein  veritatem,  ceqnitatem,  et  charitatem,  popiilo  iiicul- 
catum  voluisse : 

'Doctrinani  Ecclesiarum  Reformatanim  de  prsedestinatione  et  aii- 
iiexis  ei  capitibus,  proprio  quodam  geiiio  atque  impnlsn,  animos  liomi- 
iinm  ab  omiii  pietate  et  religione  abducere :  esse  caruis  et  Diaboli 
pulvinar,  arcemque  Satanse,  ex  qua  omnibus  insidietur,  plurimos  sau- 
ciet,  et  multos  turn  desperationis,  turn  securitatis  jaculis  letlialiter  con- 
figat:  eandcm  facere  Deum  autliorem  peccati,  injustum,  tjrannum, 
hypocritaui ;  nee  aliud  esse  quam  interpolatum  Stoicismum,  Maniclie- 
ismum,  Libertinismum,  Turcismum :  eandem  reddere  homines  carna- 
liter  secnros,  quippe  ex  ea  persuasos  electorum  saluti,  quomodocunque 
vivant,  non  obesse,  ideoque  eos  secure  atrocissima  quteque  scelera  posse 
perpetrare ;  reprobis  ad  salutem  non  prodesse,  si  vel  omnia  sanctorum 
opera  vere  fecerint :  eadem  doceri  Deum  nudo  puroque  voluntatis  ar- 
bitrio,  absque  omni  ullius  peccati  respectu,  vel  intuitu,  maximam  mundi 
partem  ad  iKternam  damnationem  pn^destinasse  et  creasse :  eodem 
modo,  quo  clectio  est  fons  et  caussa  fidei  ac  l)onorum  operum,  repro- 
bationem  esse  caussam  infidelitatis  et  impietatis :  multos  fidelium  in- 
fantes ab  uberibus  matrum  innoxios  abripi  et  tyrannice  in  gehennam 
praicipitari,  adeo  ut  iis  nee  baptismus,  nee  Ecclesise  in  eorum  baptismo 
preces  prodesse  queant.' 

Et  qu£e  ejus  generis  sunt  alia  plurima,  quae  Ecclesise  Reformata?  non 
solum  non  agnoscunt,  sed  etiam  toto  pectore  detestantur.     Quare  quot- 


THE  CANONS  OF  THE  SYNOD  OF  DOKT.     A.D.  1G19.  577 

quot  11  omen  Servatoris  iiostri  Jesu  Cliristi  pie  invocant,  eos  Synodus 
liaBc  Dordreclitaiia  per  iiomen  Douiiiii  obtestatur,  iit  de  Ecclesiarum 
Eeformatariim  fide,  11011  ex  coacervatis  liinc  iiide  calumiiiis,  vel  etiam 
privatis  iioniiulloriiiii,  tiiin  veteriim  turn  receiitium  doctorura  dictis, 
sa3pe  etiam  aut  mala  fide  citatis,  aiit  corriiptis,  et  in  alienum  sensum 
detortis,  sed  ex  publicis  ipsarum  Ecclesiarum  Confession ibus,  et  ex  hac 
ortliodoxse  doctrinse  declaratione,  unanimi  omnium  et  sincrulorum  to- 
tins  Synodi  membroium  consensu  firmata,  judicent.  Calumniatores 
deinde  ipsos  serio  monet,  viderint  quam  grave  Dei  judicium  sint  subi- 
tiiri,  qui  contra  tot  Ecclesias,  contra  tot  Ecclesiarum  Confessioiies,  fal- 
sum  testimonium  dicunt,  conscientias  infirmorura  turbant,  iniiltisque 
vere  fidelium  societatem  suspectam  reddere  satagunt. 

Postremo  liortatur  lisec  Synodus  omnes  in  Evaugelio  Christi  sym- 
mystas,  ut  in  hujus  doctrinae  pertractatione,  in  scliolis  atque  in  ecclesiis, 
pie  et  religiose  versentur,  earn  turn  lingua,  turn  calamo,  ad  Divini  no- 
minis  gloriam,  vitse  sanctitatem,  et  cousternatorum  animorum  solatium 
accommodent,  cr.m  Scriptura  secundum  fidei  analogiam  non  solum  sen- 
tiant,  sed  etiam  loquantur;  a  plirasibus  denique  iis  omnibus  abstineant, 
quae  prsescriptos  nobis  genuini  sanctarum  Scripturarum  sensus  limites 
excedunt,  et  protervis  sopliistis  justam  ansam  prsebere  possint  doctrinam 
Ecclesiarum  Keformatarum  sugillandi,  aut  etiam  calumniandi.  Eilius 
Dei  Jesus  Christus,  qui  ad  dextram  Patris  sedens  dat  dona  liominibus, 
sanctificet  nos  in  veritate,  eos  qui  errant  adducat  ad  veritatem,  calum- 
niatoribus  sanse  doctrines  ora  obstruat,  et  fidos  verbi  sui  ministros  spiritu 
sapientise  et  discretionis  instruat,  ut  omnia  ipsorum  eloquia  ad  gloriam 
Dei,  et  sedificationem  auditorum,  cedant.     Amen. 

HuiG  cajpiti  eadem  quce  j)7'ius  suhscribunUtr  nomina. 


Hceo  omnia  de  Quinque  Doctrince  Caj^itibus  Controversis  sitj)ra  com- 
prehensis,  ita  esse  gesta  testatur  Illustrissimovum  ac  Prce/pofentium 
DD.  Ordinum  Generalium  ad  hanc  Synodum  Dej)utati,  manuum 
nostrarum  suhsignatione. 

Ex  Geldria. 

Martinus  Gregorii  D.,  Consiliarius  Bucatus  Geldria,  et  Comitatus  Zutphanice. 
Henricus  van  Essen,  Consiliarius  Bucatus  G€ldri(e.  et  Comitatus  Zutphanice, 

Ex   HOLLANDIA. 

Walravus  de  Brederode. 
Hugo  Muys  van  Holy. 


578  SYMBOL  A  EVANGELICA. 

Jacobus  Boelius, 
Geilmipus  de  Nieuburch. 

Ex  Zelandia. 

SvsiON  ScoTTE,  Consiliarius  et  Secretarius  Civitatis  Middelburgensis. 
Jacobus  Cajife,  Ordinum  Zekindim  Consiliarius. 

Ex  Pkovincia  Ultrajectixa. 

Fredericus  van  Zuylen  van  Nvevelt. 
■\vluielmus  van  iiarde^'elt. 

Ex  Frisia. 

Ernestus  ab  Aylva,  Oi-dinum  Frisice  Consiliarius,  Orientalis  Dongrim  Grtefmannus. 
Ernestus  ab  IIarinxma,  Consiliarius  primarius  in  Curia  Provinciali  Frisice. 

Ex  Tr^vnsisalania. 
Henricus  Hagen. 

Ex  CiviTATE  Groningensi  et  0-MLANDIIS. 

HiERONTMUS  IsBRANTS,  /.  U.  D. 

Edvardus  Jacobus  Ci/Ant  a  Stedum, 

Et  Illustrihus  ac  A  mjilissimis  DD,  Delegatis  a  Secretis, 

Daniel  Heinsius. 


Sententia  Synodi  de  Remonsteantibus. 

Explicata  hactenus,  et  asserta,  per  Dei  gratiam,  veritate,  erroribus  rejectis,  et  damnatis, 
abstersis  iniquis  calumniis ;  Synodus  h.ec  Dordrechtana  (quaj  ipsi  porro  cma  supeiest) 
serio,  obiiixe  et  pro  auctoritate,  quam  ex  Dei  verbo  in  omnia  siiarum  Ecclesiarnm  membra 
obtinet,  in  Christi  nomine  rogat,  hortatiir,  monet,  atque  injungit  omnibus  et  singulis  in  Fce- 
derato  Belgio  Ecclesiarum  Pastoribus,  academiarum  et  scholarum  Doctoribus,  Kectoribus, 
et  Magistris,  atque  adeo  omnibus  in  universum,  quibus  vel  animarum  cura,  vel  juventutis 
disciplina  est  demandata,  ut  missis  quinque  notis  Hemonstrantium  Articulis,  qui  et  erronei 
sunt,  et  mera  errorum  latibula,  banc  sanam  veritatis  salutaris  doctrinam,  ex  purissimis  verbi 
divini  fontibus  baustam,  sinceram,  et  inviolatam,  pro  viribus  et  miinere  suo,  conservent :  illam 
populo  et  juventuti  fideliter  et  prudenter  proponant  et  explicent ;  usumque  ejus  suavissimum 
atque  utiiissinuim,  turn  in  vita,  tum  in  morte,  diligenter  declarent :  errantes  ex  grege,  secus 
sentientes,  et  oiiinionum  novitate  abreptos,  veritatis  evidentia  mansuete  erudiant,  si  quando 
det  ipsis  Deus  resipiscentiam,  ad  agnoscendam  veritatem  :  ut  saniori  menti  redditi,  uno 
spii-itu,  ore,  fide,  cbaritate,  Eeclesia;  Dei,  et  sanctorum  communioni,  denuo  accedant;  atque 
tandem  coalescat  vubms  Ecclesia^,  et  fiat  omnium  ejus  mcmbrorum  cor  unum  et  anima  una 
in  Domino. 

At  vero,  quia  nonnulli  e  nobis  egressi,  sub  titulo  Remonstrantium  (quod  nomen  liemon- 
strantiuni  ut  et  Contra-Iiemonstrantium,  Synodu*  perpetua  oblivione  delendum  censet),  stu- 
diis  et  consiliis  privatis,  modis  illegitimis,  disciplina  et  ordinc  Eeclesia;  violato,  atque  fratrum 
suorum  monitionibus  et  judiciis  contcm])tis,  Belgicas  Ecclesias  antea  florentissimas,  in  fide  et 
cbaritate  conjunctissimas,  in  his  Doctrinie  Capitibus,  graviter  et  periculose  admodum  turba- 
rnnt :  errores  noxios  et  veteres  revocarunt,  et  novos  procuderunt,  publico  et  privatim,  voce 
ac  scriptis,  in  vulgus  sparserunt,  et  acerrime  propugnarunt :  doctrinam,  bactenus  in  Ecclesiis 
receptam,  calumniis  et  cc.ntumeliis  enormibus  insectandi,  nee  modum  nee  fincm  fecerunt : 
scandalis,  dissidiis,  conscientiarum  scrupulis,  et  exagitatiouibus,  omnia  passim  compleverunt: 
quaj  certe  gravia  in  fidem,  in  cbaritatcm,  in  bouos  mores,  in  Ecdesiiu  uuitatcm  et  pacem, 
peccata.  cum  in  nullohomine  tolerari  juste  possint,  in  Pastoribus  ccnsura  se\eri.<siina  ab  omui 


THE  CANONS  OF  THE  SYNOD  OF  DOET.     A.D.  1G19.  570 

lEVo  ill  Ecclesia  usurpata,  necessario  animadverti  debent ;  Synodus,  invocato  Dei  sancto  no- 
mine, sure  auctoritatis  ex  verbo  Dei  probe  conscia,  omnium  legitimarum  turn  veterum  turn 
recentium  Synodorum  vestigiis  insistens,  et  illustrissimorum  DD.  Ordinum  Gencraliuni  auc- 
toritate  munita,  declarat  atque  judical,  Tastores  illos,  qui  partium  in  Ecclesia  ductorcs,  et 
eiTorum  doctores  sese  pra;buerunt,  corrupts  religionis,  scissa;  Ecclesia;  unitatis,  et  gravissi- 
morum  scandalorum,  citatos  vero  ad  banc  Synodum,  iutolevandai  insuper  adversus  supreini 
magistratus  in  hac  Synodo  publicata  decreta,  ipsamque  banc  venerandam  Synodum,  pervica- 
ciic,  leos  et  convictos  teneri.  Quas  ob  causas,  primo  Synodus  praedictis  citatis  omni  eccle- 
siastico  munere  interdicit,  eosque  ab  officiis  suis  abdicat,  et  academicis  functiouibus  etiam 
indignos  esse  judicat,  donee  per  seriara  resipiscentiam,  dictis,  factis,  studiis  contrariis  abunde 
comprobatam,  Ecclesia;  satisfaciant,  et  cum  eadem  vere  et  plene  reconcilientur,  atque  ad  ejus 
communionem  recipiantur :  quod  nos  in  ipsorum  bonum,  et  totius  Ecclesia;  gaudium  unice 
in  Christo  Domino  nostro  exoptamus.  Keliquos  autem,  quorum  cognitio  ad  Synodum  banc 
Nationalem  non  deveuit,  Synodus  rrovincialibus,  Classibus,  et  Presbyteriis,  ex  ordine  re- 
cepto,  committit :  quae  omni  studio  procurent  ne  quid  Ecclesia  detrimenti  vel  in  pra;sens  ca- 
pere,  vel  in  posterum  metuere  possit.  Errorum  istorum  sectatores  sjjiritu  prudentia;  discri- 
minent :  refractarios,  clamosos,  factiosos,  turbatores,  quam  primum  officiis  ecclesiasticis,  et 
scbolasticis,  qua;  sunt  sua;  cognitionis  et  cura;,  abdicent :  eoque  nomine  monentur,  ut  nulla 
interjecta  mora,  post  acceptum  hujus  Synodi  Nationalis  judicium,  impetrata  ad  hoc  magis- 
tratus auctoritate,  conveniant,  ne  lentitudine  malum  invalescat  et  roboretur.  Ex  infirmitate, 
et  vitio  temporum  lapsos,  vel  abreptos,  et  in  levioribus  forte  hresitantes,  aut  etiam  dissenti- 
entes,  modestos  tamen,  sedatos,  vita;  inculpata;,  dociles,  omni  lenitate,  charitatis  officiis,  pati- 
entia,  ad  veram  atque  perfectam  concordiam  cum  Ecclesia  provocent :  ita  tamen,  ut  diligenter 
sibi  caveant,  ne  quemquam  ad  sacrum  ministerium  admittant,  qui  doctrina;  hisce  synodicis 
constitutionibus  declarata;  subscribere,  eamque  docere  recuset :  neminem  etiam  retineant, 
cujus  manifesta  dissensione,  doctrina  in  bac  Synodo  tanto  consensu  comprobata  violari,  et 
Pastorum  concordia,  Ecclesiarumque  tranquillitas  denuo  turbari  queat.  PraHerea  veneranda 
haec  Synodus  serio  monet  ecclesiasticos  omnes  coetus,  ut  invigilent  diligentissime  in  greges 
sibi  commissos,  omnibus  subnascentibus  in  Ecclesia  novitatibus  mature  obviam  eant,  easque 
tanquam  zizania  ex  agro  Domini  evellant :  attendant  scbolis  et  scbolarum  moderatoribus  ne 
qua  ex  privatis  sententiis  et  pravis  opinionibus  juventuti  instillatis,  postmodum  Ecclesia;  et 
reipub.  pernicies  denuo  creetur.  Denique  illustrissiniis  et  prrepotentibus  DD.  Foederati  Pelgii 
Ordinibus  Generalibus,  gratiis  reverenter  actis,  quod  tam  necessai'io  et  opportune  tempore, 
afflictis  et  labentibus  P'cclesire  rebus,  Synodi  remedio  clementer  succurrerint,  probos  et  fi deles 
Dei  servos  in  suam  tutelam  receperint,  pignus  omnis  benedictionis  et  pra;sentia3  divinre,  verbi 
nempe  ipsius  veritatem,  in  suis  ditionibus  sancte  et  religiose  conservatam  voluerint :  nulli 
labori,  nuUis  sumptibus  ad  tantum  opus  promovendum  et  perficiendum  pepercerint :  pro  qui- 
bus  eximiis  officiis  largissimam  a  Domino  et  publice  et  privatim,  et  spiritualem  et  temporalem, 
remunerationem  toto  pectore  Synodus  comprecatur :  Eosdem  porro  Dominos  clementissimos 
obnixe  et  demisse  rogat,  ut  banc  salutarem  doctrinam,  fidelissime  ad  verbum  Dei  et  Keforma- 
tarum  Ecclesiarum  consensum  a  Synodo  expressam,  in  suis  regiouibus  solam  et  publice  audiri 
velint  et  jubeant :  arceant  suborientes  omnes  htereses  et  errores,  spiritus  inquietos  et  turbu- 
lentos  compescant :  veros  et  benignos  Ecclesioe  nutritios  ac  tutores  sese  probare  pergant :  in 
personas  supra  dictas  sententiam  pro  jure  ecclesiastico,  patriis  legibus  confirmato,  ratam  esse 
velint,  et  auctoritatis  suse  adjecto  calculo,  synodicas  constitutiones  immotas  et  perpetuus 
reddant. 

Nomine  et  Jussu  Synodi, 

Sebastianus  Damjian,  Synodi  Scriba. 

Festus  Ho.mjiil'S,  Eccl.  Leydensis  Pastor,  et  Synodi  Nat.  Actuariue, 

In  testimonium  Actorum,  Daniel  Heinsius. 


5S0  SYMBOLA  EVANGELICA. 

Appeobatio  Illustrissimoeum  AC  Pk^potentium  Dominoeum, 
DD.  Okdinum  Genekalium. 

Ordines  Cenerahs  Fcederati  Bclf/ii  oinnihus,  qui  hasce  visu7-i  aut  hctitri  sunt,  salutem. 
Notum  facimus,  Quum  ad  tuUendas  tristes  et  noxias  illas  controversias,  qme  aliquot  ahldnc 
annis  cum  ma(jno  reipuhl.  detrimento,  et  jiacis  KccJesiarum  pertitrbatione,  exortce  sunt  super 
quinque  notis  Doctrince  Chrisliame  Capitibus,  corumqiie  appendicibus,  visum  nobis  fuerit,  ex 
ordine  in  Ecclesia  Uei,  ipsaque  adeo  Belgica,  Dordrechtum  convocare  Synodum  Nationahm 
omnium  Ecclesiarum  Fcederati  Belgii ;  utque  ilia  maxima  cum  fructu  et  reipubl.  emolumento 
celebrari  posset,  non  sine  gravi  molestia,  viagnisque  impensis,  ad  eandem  ex})etiverimus  et  im- 
petraverimus  complures  prastantissimos,  doctissimos,  et  celeberrimos  Reformats  EcclesicB 
Theologos  exteros,  uti  ex  prcedictoi  Si/nodi  Decretorurn  subscriptione ,  post  singula  doctrina: 
Capita  videre  est;  delegatis  insuper  ex  singulis  provinciis  ad  ejusdem  directionem  nostris 
deputatis,  qxd  in  eadem  ab  initio  usque  ad  finem  prccsentes  curam  gererent,  ut  omnia  ibidem  in 
timore  iJei,  et  recto  ordine,  ex  solo  Dei  verbo,  sincerce  nostrte  intentioni  congruenter,  jwssent 
j>ertractari :  Cumque  prccdicta  hcec  Synodus  singidari  Dei  benedictione  tanto  omnium  et  singu- 
lurum,  tarn  exterorum  quam  Belgicormn,  consensu,  de  pmdictis  quinque  Doctrincc  Capitibus, 
eorumque  doctoribus  jam  judicarit,  nobisque  consultis  et  consentientibus  sexto  Mali  proxime 
pra:terito  decreta  et  sententiam  hisce  prcefixa  jiromulgavit ;  Nos,  ut  exojitati  frticttis  ex  magna 
et  sancto  hoc  opere  (^qualc  mmquam  antehac  Ecclesim  Reformat(e  inderunt),  ad  Ecclesias  harum 
regionum  redundare  queant,  quandoquidem  nihil  nobis  aque  cordi  et  curce  est,  quam  gloria 
Sai2CtissInn  Nominis  Divini,  quam  conservatio  et  propagatia  verre  Bejormatce  Christians  Re- 
ligionis  (^qiuF  fundainentum  est  prosperitatis  et  vinculum  unionis  Fuiderati  Belgii),  quam  con- 
cordia,  tranquillitas,  et  pax  Ecclesiarum  ;  itemque  conservatio  concordiic  et  commnnionis  Ec- 
clesiarum, qme  sunt  in  hisce  rcgiouibus,  cum  ornnibus  exteris  Reformalis  Ecclesiis,  a  qidbus 
nos  separare  nee  debuimus,  nee  potuimus,  Visis,  cognitis,  et  mature  examinatis  atque  expensis, 
pr(edicto  judicio  et  sententia  Synodi,  ista  plene  in  omnibus  approhavimus,  ronjirmavimus,  et 
rata  habuiiiius,  ajiprobamus,  conjirmamus,  et  rata  habemus  per  prcesentes :  Volentes  ac  statu- 
entes,  ut  nulla  alia  doctrina  de  quinque  prcedictis  Doctrincv  Capitibus  in  Ecclesiis  harum  re- 
(jionum  doceatur  aut  jiropagetur,  prieter  hanc,  quce  prmdicto  judicio  sit  conformis  atque  con- 
sentanea  ;  Mandantes  atque  imjjeranfes  omnibus  ecclesia sticis  ccctibus,  Ecclesiarum  Ministris, 
Sacrosanctm  llieologiie  Professoribus  et  Doctoribus,  Collegiorum  Regentibus,  omnibusque  in 
universum  et  singulis,  quos  hac  aliquatenus  concernere  queant  aut  attingere,  ut  in  suoriim  mi- 
insteriorum  el  J'unctionum  exercitio  eadem  in  omnibus  Jideliter  et  sincere  sequantur.  Usque  con- 
venienter  sese  gerant.  Utque  bona:  nostra;  intentioni  ]>lene  ac  j^er  omnia  ubique  ]>ossit  satisjieri, 
Denunciamus  et  mandamus  Ordinibus,  Gubernatoribus,  Deputatis  Ordinum,  Consiliariis  et 
Ordinibus  Deputatis  provinciarum  Geldriw,  et  comitatiis  Zutj)hania>,  Hollandia,  et  Westfrisite, 
Zelandice,  U Itrajecti,  Frisiic,  Translsalanio',  civitatis  Groninga'  et  Omlandiarum,  omnibusque 
aliis  Ojfficiariis,  Judicibus,  et  Justitiariis,  ut  pradicti  Judicii  Synodici,  eorumque  qua:  inde 
dependent,  observationem  promoveant  et  tueantur,  ac  promovere  et  tueri  faciant,  adeo  ut  mdlain 
in  hisce  mutationem  aut  ip si  faciant,  aut  ab  aliis  ullo  modo  fieri  permittant :  (luoniam  ad 
jiromovendam  Dei  gloriam,  securitatem  et  salutem  status  harum  regionum,  tranquillitatem  et 
/lacem  Ecclesia',  ita  fieri  debere  judicamus. 

Actum  sub  nostra  sigillo,  signatione  Prasidis,  et  subscriptione  nostri  Grajihiarii,  Hagas- 
Comilis,  secundo  Julii,  anno  millesimo,  sexcentesimo  et  decimo  nono,  signatum  erat. 

A.  Ploos,  ut 
Et  infcrius 
Ex  mandato  ])radictorum  Prajwtentium  Dominorum  Ordinum  Generalium 

Subscriptum 

C.  Aerssen. 
Eratque  spatio  impressum  pradictum  sigillum  in  cera  rubra. 


THE  CANONS  OF  THE  SYNOD  OF  DORT.     A.D.  1G19.  581 

The  Canons  of  the  Synod  of  Dort, 
As  held  by  the  lieformed  [^Dutch']  Church  in  America. 

[We  append  the  English  text  of  the  Canons  of  Dort  from  the  Constitutum  of  the  Reformed  (formerly 
Reformed  Dutch)  Church  in  America,  published  in  New  York.  It  contains  only  the  positive  articles 
on  the  Five  Points,  and  omits  the  Preface  and  Conclusion,  the  rejection  of  the  opposite  errors,  and  the 
Sentence  against  the  Remonstrants.  In  this  abridged  form  the  Canons  of  Dort  are  still  in  force  in  said 
Church,  together  with  the  Belgic  Confession  and  the  Heidelberg  Catechism,  although  the  name  Dutch 
(which  had  been  first  formally  assumed  in  1792)  was  dropped  in  1867  from  her  ecclesiastical  title,  the 
Dutch  language  being  now  superseded  by  the  English.] 

FIRST   HEAD   OF   DOCTRINE. 

0/  Divine    P'redestination. 

Art.  I.  As  all  men  have  sinned  in  Adam,  lie  nnder  the  curse,  and 
are  obnoxious  to  eternal  death,  God  would  have  done  no  injustice  by 
leaving  them  all  to  perish,  and  delivering  them  over  to  condemnation 
on  account  of  sin,  according  to  the  words  of  the  Apostle  (Rom.  iii. 
19), 'that  every  mouth  may  be  stopped,  and  all  the  world  may  become 
guilty  before  God;'  (ver.  23)  'for  all  have  sinned,  and  come  short  of 
the  glory  of  God  ;'  and  (vi.  23),  'for  the  wages  of  sin  is  death.' 

Art.  II.  But  '  in  this  the  love  of  God  was  manifested,  that  he  sent 
his  only-begotten  Son  into  the  world,'  'that  whosoever  believeth  on 
him  should  not  perish,  but  ha^•e  everlasting  life'  (1  John  iv.  9 ;  John 
iii.  16). 

Art.  III.  And  that  men  may  be  brought  to  believe,  God  mercifully 
sends  the  messengers  of  these  most  joyful  tidings  to  whom  he  will, 
and  at  what  time  he  pleaseth ;  by  whose  ministry  men  are  called  to 
repentance  and  faith  in  Christ  crucified.  '  IIow^  then  shall  they  call 
on  him  in  whom  they  have  not  believed  ?  And  how  shall  they  believe 
in  him  of  whom  they  have  not  heard  ?  And  how  shall  they  hear 
without  a  preacher?  And  how  shall  they  preach,  except  they  be  sent?' 
(Rom.  X.  14, 15). 

Art.  IV.  The  wrath  of  God  abideth  upon  those  who  belie\e  not 
this  gospel ;  but  such  as  receive  it,  and  embrace  Jesus  the  Saviour  by 
a  true  and  living  faith,  are  by  him  delivered  from  the  wrath  of  God 
and  from  destruction,  and  have  the  gift  of  eternal  life  conferi'ed  upon 
them. 

Art.  V.  The  cause  or  guilt  of  this  unbelief,  as  well  as  of  all  other 
sins,  is  nowise  in  God,  but  in  man  himself:  whereas  faith  in  Jesus 


582  SYMBOLA  EVANGKLICA. 

Christ,  and  salvation  througli  him  is  the  free  gift  of  God,  as  it  is  writ- 
ten, 'By  grace  ye  are  saved  through  faith,  and  tliat  not  of  yourselves: 
it  is  the  gift  of  God'  (Epli,  ii.  8);  and,'  Unto  you  it  is  given  in  the 
behalf  of  Christ,  not  only  to  believe  on  him,'  etc.  (Phil.  i.  29). 

Art.  VI.  That  some  receive  the  gift  of  faith  from  God,  and  others 
do  not  receive  it,  proceeds  from  God's  eternal  decree.  '  For  known 
unto  God  are  all  his  works  from  the  beginning  of  the  world'  (Acts  xv. 
18;  Eph.  i.  11).  According  to  w^hich  decree  he  graciously  softens  the 
hearts  of  the  elect,  however  obstinate,  and  inclines  them  to  believe ; 
while  he  leaves  the  non-elect  in  his  just  judgment  to  their  own  wicked- 
ness and  obduracy.  And  herein  is  especiall}'  displayed  the  profound, 
the  merciful,  and  at  the  same  time  the  righteous  discrimination  be- 
tween men,  equally  inv.olved  in  ruin;  or  that  decree  of  election  and 
reprohatlon^  revealed  in  the  Word  of  God,  which,  tliougli  men  of  per- 
verse, impure,  and  unstable  minds  wrest  it  to  their  own  destruction, 
yet  to  holy  and  pious  souls  affords  unspeakable  consolation. 

Art.  VII.  Election  is  the  unchangeable  purpose  of  God,  whereby, 
before  the  foundation  of  tlie  M'orld,  he  hath,  out  of  mere  grace,  accord- 
ing to  the  sovereign  good  pleasure  of  his  own  will,  chosen,  from  the 
whole  human  race,  wdiich  had  fallen  through  their  own  fault,  from 
their  piimitive  state  of  rectitude,  into  sin  and  destruction,  a  certain 
number  of  persons  to  redemption  in  Christ,  whom  he  from  eternity 
appointed  the  Mediator  and  liead  of  the  elect,  and  the  foundation  of 
salvation. 

This  elect  number,  though  by  nature  neither  better  nor  more  deserv- 
ing than  others,  but  with  them  involved  in  one  common  misery,  God 
hath  decreed  to  give  to  Christ  to  be  saved  by  him,  and  effectually  to 
call  and  draw  tliem  to  his  comnmnion  by  his  Word  and  Spirit;  to  be- 
stow upon  them  true  faith,  justification,  and  sanctification  ;  and  having 
powerfully  preserved  them  in  the  fellowship  of  his  Son,  finally  to  glo- 
rify them  for  the  demonstration  of  his  mercy,  and  for  the  praise  of  the 
riches  of  his  glorious  grace :  as  it  is  written,  '  According  as  lie  hath 
chosen  us  in  him  before  the  foundation  of  the  world,  that  we  should 
be  lioly  and  without  blame  before  him  in  love  ;  having  predestinated 
us  unto  the  adoption  of  children  by  Jesus  Christ  to  himself,  according 
to  the  good  pleasure  of  his  will,  to  the  praise  of  the  glory  of  his  grace, 
wherein  he  hath  made  us  accepted  in  the  Beloved'  (Eph.  i.  4-6).    And 


THE  CANONS  OF  THE  SYNOD  OF  DORT.     A.D.  1G19,  583 

elsewhere,  'Whom  lie  did  predestinate,  them  he  also  called ;  and  whom 
lie  called,  them  lie  also  justilied ;  and  whom  he  justified,  them  he  also 
glorified'  (Rom.  viii.  30). 

Aet.  viii.  There  are  not  various  decrees  of  election,  but  one  and 
the  same  decree  respecting  all  those  who  shall  he  saved  both  under  the 
Old  and  Kew  Testament ;  since  the  Scripture  declares  the  good  pleas- 
ure, purpose,  and  counsel  of  the  divine  will  to  be  one,  according  to 
which  he  hath  chosen  us  from  eternity,  both  to  grace  and  to  glory,  to 
salvation  and  the  M'ay  of  salvation,  which  he  hath  ordained  that  m'c 
should  walk  therein. 

Akt.  IX.  This  election  was  not  founded  upon  foreseen  faith,  and  the 
obedience  of  faith,  holiness,  or  any  other  good  quality  or  disposition  in 
man,  as  the  prerequisite,  cause,  or  condition  on  which  it  depended  ;  but 
men  are  chosen  to  faith  and  to  the  obedience  of  faith,  holiness,  etc. 
Therefore  election  is  the  fountain  of  every  saving  good;  from  which 
proceed  faith,  holiness,  and  the  other  gifts  of  salvation,  and  finally 
eternal  life  itself,  as  its  fruits  and  effects,  according  to  that  of  the 
Apostle.  '  He  hath  chosen  us  [not  because  we  were,  but]  that  we 
should  be  holy  and  without  blame  before  him  in  love '  (Eph.  i.  4). 

Akt.  X.  The  good  pleasure  of  God  is  the  sole  cause  of  this  gracious 
election ;  which  doth  not  consist  herein  that  God,  foreseeing  all  possi- 
ble qualities  of  human  actions,  elected  certain  of  these  as  a  condition 
of  salvation,  but  that  he  was  pleased  out  of  the  common  mass  of  sin- 
ners to  adopt  some  certain  persons  as  a  peculiar  people  to  himself,  as  it 
is  written, '  For  the  children  being  not  yet  born,  neither  having  done 
any  good  or  evil,'  etc., '  it  was  said  [namely,  to  Eebecca]  the  elder  shall 
serve  the  younger ;  as  it  is  written,  Jacob  have  I  loved,  but  Esau  have 
I  hated'  (Rom.  ix.  11-13) ;  and,  'As  many  as  were  ordained  to  eternal 
life  believed'  (Acts  xiii.  48). 

Art.  XI.  And  as  God  himself  is  most  wise,  unchangeable,  omnis- 
cient, and  omnipotent,  so  the  election  made  b}'  him  can  neither  be  in- 
terrupted nor  changed,  recalled  nor  annulled  ;  neither  can  the  elect  be 
cast  away,  nor  their  number  diminished. 

Art.  XII.  The  elect,  in  due  time,  though  in  various  degrees  and  in 
different  measures,  attain  the  assurance  of  this  their  eternal  and  un- 
changeable election,  not  by  inquisitively  prying  into  the  secret  and 
deep  things  of  God,  but  by  observing  in  themselves,  with  a  spiritual 

Vol.  III.— P  p 


5S4  SYMBOLA  EVANGELICA. 

joy  and  liolj  pleasure,  the  infallible  fruits  of  election  pointed  out  in 
the  "Word  of  God ;  such  as  a  true  faith  in  Christ,  filial  fear,  a  godly 
sorrow  for  sin,  a  hungering  and  thirsting  after  righteousness,  etc. 

Art.  XIII.  The  sense  and  certainty  of  this  election  afford  to  the 
children  of  God  additional  matter  for  daily  humiliation  before  him, 
for  adoring  the  depth  of  his  mercies,  and  rendering  grateful  returns  of 
ardent  love  to  him  Avho  first  manifested  so  great  love  towards  them. 
The  consideration  of  this  doctrine  of  election  is  so  far  from  encour- 
aging remissness  in  the  observance  of  the  divine  commands  or  from 
sinking  men  into  carnal  security,  that  these,  in  the  just  judgment  of 
God,  are  the  usual  effects  of  rash  presumption  or  of  idle  and  wanton 
trifling  with  the  grace  of  election,  in  those  who  refuse  to  walk  in  the 
ways  of  the  elect. 

Aet.  XIV.  As  the  doctrine  of  divine  election  by  the  most  wise 
counsel  of  God  was  declared  by  the  Prophets,  by  Christ  himself,  and 
by  the  Apostles,  and  is  clearly  revealed  in  the  Scriptures  both  of  the 
Old  and  New  Testament,  so  it  is  still  to  be  published  in  due  time  and 
place  in  the  Church  of  God,  for  which  it  was  j)eculiarly  designed,  pro- 
vided it  be  done  with  reverence,  in  the  spirit  of  discretion  and  piety, 
for  the  gloiy  of  God's  most  holy  name,  and  for  enlivening  and  com- 
forting his  people,  M-itliout  vainly  attempting  to  investigate  the  secret 
ways  of  the  Most  High. 

Art.  XY.  What  peculiarly  tends  to  illustrate  and  recommend  to  us 
the  eternal  and  unmerited  grace  of  election  is  the  express  testimony  of 
sacred  Scripture,  that  not  all,  but  some  only,  are  elected,  while  others 
are  passed  by  in  the  eternal  decree ;  whom  God,  out  of  his  sovereign, 
most  just,  irrepreheusible  and  unchangeable  good  pleasure,  hath  de- 
creed to  leave  in  the  common  misery  into  which  they  have  willfully 
plunged  themselves,  and  not  to  bestow  upon  them  saving  faith  and  the 
grace  of  conversion;  but  permitting  them  in  his  just  judgment  to  fol- 
low their  own  way ;  at  last,  for  the  declaration  of  his  justice,  to  condemn 
and  punish  them  forever,  not  only  on  account  of  their  unbelief,  but  also 
for  all  their  other  sins.  And  this  is  the  decree  of  reprobation  which 
by  no  means  makes  God  the  author  of  sin  (the  very  thought  of  which 
is  blasphemy),  but  declares  him  to  be  an  awful,  irrepreheusible,  and 
righteous  judge  and  avenger. 

Art.  XVI.  Those  who  do  not  yet  experience  a  lively  faith  in  Christ, 


THE  CANONS  OF  THE  SYNOD  OF  DORT.     A.D.  1619.  585 

an  assured  confidence  of  soul,  peace  of  conscience,  an  earnest  endeavor 
after  filial  obedience,  and  glorying  in  God  throngli  Christ,  efticacionsly 
wronglit  in  them,  and  do  nevertheless  persist  in  the  use  of  the  means 
which  God  hath  appointed  for  working  these  graces  in  ns,  ought  not 
to  be  alarmed  at  the  mention  of  reprobation,  nor  to  lank  themselves 
among  the  reprobate,  but  diligently  to  persevere  in  the  nse  of  means, 
and  with  ardent  desires  devoutly  and  humbly  to  wait  for  a  season  of 
richer  grace.  Much  less  cause  have  they  to  be  terrified  by  the  doctrine 
of  reprobation,  who,  though  they  seriously  desire  to  be  turned  to  God, 
to  please  him  only,  and  to  be  delivered  from  the  body  of  death,  can 
not  yet  reach  that  measure  of  holiness  and  faith  to  which  they  aspire ; 
since  a  merciful  God  has  promised  that  he  will  not  quench  the  smoking 
flax,  nor  break  the  bruised  reed.  But  this  doctrine  is  justly  terrible  to 
those  who,  regardless  of  God  and  of  the  Saviour  Jesus  Christ,  have 
wholly  given  themselves  up  to  the  cares  of  the  world  and  the  pleasures 
of  the  flesh,  so  long  as  they  are  not  seriously  converted  to  God. 

Akt.  XVII.  Since  we  are  to  judge  of  the  will  of  God  from  his  Word, 
which  testifies  that  the  children  of  believers  are  holy,  not  by  nature, 
but  in  virtue  of  the  covenant  of  grace,  in  which  they  together  wuth  the 
parents  are  comprehended,  godly  parents  have  no  reason  to  doubt  of 
the  election  and  salvation  of  their  children  whom  it  pleaseth  God  to 
call  out  of  this  life  in  their  infancy. 

Art.  XVIII.  To  those  who  murmur  at  the  free  grace  of  election,  and 
just  severity  of  reprobation,  we  answer  with  the  Apostle :  '  Nay  but, 

0  man,  who  art  thou  that  repliest  against  God  V  (Rom.  ix.  20) ;  and 
quote  the  language  of  our  Saviour :  ''  Is  it  not  lawful  for  me  to  do  what 

1  will  with  mine  own?'  (Matt.  xx.  15).  And  therefore  with  holy  ado- 
ration of  these  mysteries,  we  exclaim,  in  the  words  of  the  Apostle :  '  O 
the  depth  of  the  riches  both  of  the  wisdom  and  knowledge  of  God ! 
how  unsearchable  are  his  judgments,  and  his  ways  past  finding  out ! 
For  who  hath  known  the  mind  of  the  Lord,  or  who  hath  been  his 
counselor  ?  or  who  hath  first  given  to  him,  and  it  shall  be  recompensed 
unto  him  again  ?  For  of  him,  and  through  him,  and  to  him  are  all 
things :  to  whom  be  glory  forever.     Amen.'     (Rom.  xi.  33-36.) 


586  SYMBOLA  EVANGELICA. 

SECOND   HEAD   OF   DOCTRINE. 

Of  the  Death  of  Christ,  and  the  Redemption  of  Men  therehj. 

Akt.  I.  God  is  not  only  supremely  merciful,  but  also  supremely  just. 
And  his  justice  requires  (as  lie  liatli  revealed  himself  in  his  Word)  that 
our  sins  committed  against  his  infinite  majesty  should  be  punished,  not 
only  with  temporal,  but  witli  eternal  punishments,  both  in  body  and 
soul ;  which  we  can  not  escape,  unless  satisfaction  be  made  to  the  jus- 
tice of  God. 

Art.  II.  Since,  therefore,  we  are  nnable  to  make  that  satisfaction  in 
our  o^vn  persons,  or  to  deliver  ourselves  from  the  wrath  of  God,  he  hath 
been  pleased  of  his  infinite  mercy  to  give  his  only-begotten  Son  for  our 
surety,  who  was  made  sin,  and  became  a  curse  for  us  and  in  our  stead, 
that  he  might  make  satisfaction  to  divine  justice  on  our  behalf. 

Art.  III.  The  death  of  the  Son  of  God  is  the  only  and  most  perfect 
sacrifice  and  satisfaction  for  sin ;  is  of  infinite  worth  and  value,  abun- 
dantly sufiicient  to  expiate  the  sins  of  the  whole  world. 

Art,  IY.  This  death  dei-ives  its  infinite  value  and  dignity  from  these 
considerations;  becanse  the  person  who  submitted  to  it  was  not  only 
really  man  and  perfectly  holy,  but  also  the  only-begotten  Son  of  God, 
of  the  same  eternal  and  infinite  essence  with  the  Father  and  Holy 
Spirit,  which  qualifications  were  necessary  to  constitute  him  a  Saviour 
for  ns ;  and  because  it  was  attended  with  a  sense  of  the  wrath  and 
curse  of  God  due  to  us  for  sin. 

Art.  Y.  Moreover  the  promise  of  the  gospel  is,  that  whosoever  be- 
lieveth  in  Christ  crucified  shall  not  perish,  but  have  everlasting  life. 
This  promise,  together  with  the  command  to  repent  and  believe,  ought 
to  be  declared  and  published  to  all  nations,  and  to  all  persons  promis- 
cuousl}'  and  without  distinction,  to  whom  God  out  of  his  good  pleasure 
sends  the  gospel. 

Art.  YI.  And,  whereas  many  who  are  called  by  the  gospel  do  not 
repent  nor  believe  in  Christ,  but  perish  in  unbelief ;  this  is  not  owing 
to  any  defect  or  insufticiency  in  the  sacrifice  offered  l>y  Christ  upon 
the  cross,  but  is  wholly  to  be  imputed  to  themselves. 

Art.  YII.  But  as  many  as  truly  believe,  and  are  delivered  and  saved 
from  sin  and  destruction  through  tlic  death  of  Christ,  are  indebted  for 


Tim  CANONS  OF  THE  SYNOD  OF  DORT.     A.D.  1G19.  587 

this  benefit  solely  to  tlie  grace  of  God  given  them  in  Christ  from  ev- 
erlasting, and  not  to  any  merit  of  their  own. 

Art.  VIII.  For  this  was  the  sovereign  counsel  and  most  gracious 
will  and  purpose  of  God  the  Father,  that  the  quickening  and  saving 
efficacy  of  the  most  precious  death  of  his  Son  should  extend  to  all  the 
elect,  for  bestowing  upon  them  alone  the  gift  of  justifying  faith,  there- 
by to  bring  them  infallibly  to  salvation  :  that  is,'  it  was  the  will  of  God, 
that  Christ  by  the  blood  of  the  cross,  whereby  he  confirmed  tlie  new 
covenant,  should  effectually  redeem  out  of  every  people,  tribe,  nation, 
and  language,  all  those,  and  those  only,  who  were  from  eternity  chosen 
to  salvation,  and  given  to  him  by  the  Father ;  that  he  should  confer 
upon  them  faith,  which,  together  with  all  the  other  saving  gifts  of  the 
Holy  Spirit,  he  purchased  for  them  by  his  death;  should  purge  them 
from  all  sin,  both  original  and  actual,  whether  committed  before  or 
after  believing ;  and  having  faithfully  preserved  them  even  to  the  end, 
should  at  last  bring  them  free  from  every  spot  and  blemish  to  the  en- 
joyment of  glory  in  his  own  presence  forever. 

Art.  IX.  This  pui-pose  proceeding  from  everlasting  love  towards 
the  elect,  has,  from  the  beginning  of  the  world  to  this  day,  been  power- 
fully accomplished,  and  will,  henceforward,  still  continue  to  be  accom- 
plished, notwithstanding  all  the  ineffectual  opposition  of  the  gates  of 
hell ;  so  that  the  elect  in  due  time  may  be  gathered  together  into  one, 
and  that  there  never  may  be  wanting  a  Chnrch  composed  of  believers, 
the  foundation  of  which  is  laid  in  the  blood  of  Christ,  which  may 
steadfastly  love  and  faithfully  serve  him  as  their  Saviour,  w4io,  as  a 
bridegroom  for  his  bride,  laid  down  his  life  for  them  npon  the  cross ; 
and  which  may  celebrate  his  praises  here  and  through  all  eternity. 

THIRD    AND    FOURTH    HEADS    OF    DOCTRINE. 

Of  the  Corrujption   of  Man,  his  Conversion   to  God,  and  the 

Manner  thereof 

Art.  I.  Man  was  originally  formed  after  the  image  of  God,  His 
understanding  was  adorned  with  a  true  and  saving  knowdedge  of  his 
Creator,  and  of  spiritual  things;  his  heart  and  Avill  were  upright,  all 
his  affections  pure,  and  the  whole  Man  was  holy ;  but  revolting  from 
God  by  the  instigation  of  the  devil,  and  abusing  the  freedom  of  his 


588  SYMBOLA  EVANGELICA. 

own  will,  he  forfeited  these  excellent  gifts,  and  on  the  contrary  en- 
tailed on  himself  blindness  of  mind,  horrible  darkness,  vanity,  and  per- 
verseness  of  judgment;  became  wicked,  rebellious,  and  obdurate  in 
lieart  and  will,  and  impure  in  [all]  his  affections. 

Akt.  II.  Man  after  the  fall  begat  children  in  his  own  likeness.  A 
corrupt  stock  produced  a  corrupt  offspring.  Hence  all  the  posterity 
of  Adam,  Christ  only  excepted,  have  derived  corruption  from  their 
original  parent,  not  by  imitation,  as  the  Pelagians  of  old  asserted,  but 
by  the  propagation  of  a  vicious  nature  [in  consequence  of  a  just  judg- 
ment of  God].^ 

Art.  III.  Therefore  all  men  are  conceived  in  sin,  and  are  by  nature 
children  of  wrath,  incapable  of  any  saving  good,  prone  to  evil,  dead  in 
sin,  and  in  bondage  thereto ;  and,  \vithout  the  regenerating  grace  of 
the  Holy  Spirit,  they  are  neither  able  nor  willing  to  return  to  God,  to 
reform  the  depravity  of  their  nature,  nor  to  dispose  themselves  to 
reformation. 

Aet.  IV.  There  remain,  however,  in  man  since  the  fall,  the  glim- 
merings of  natural  light,  whereby  he  retains  some  knowledge  of  God, 
of  natural  things,  and  of  the  difference  between  good  and  evil,  and  dis- 
covers some  regard  for  virtue,  good  order  in  society,  and  for  maintain- 
ing an  orderly  external  deportment.  But  so  far  is  this  light  of  nature 
from  being  sufficient  to  bring  him  to  a  saving  knowledge  of  God,  and 
to  true  conversion,  that  he  is  incapable  of  using  it  aright  even  in  things 
natural  and  civil.  Nay  farther,  this  light,  such  as  it  is,  man  in  various 
ways  renders  wholly  polluted,  and  holds  it  [back]  in  unrighteousness ; 
by  doing  which  he  becomes  inexcusable  before  God. 

Art.  V.  In  the  same  light  are  we  to  consider  the  law  of  the  deca- 
logue, delivered  by  God  to  his  peculiar  people  the  Jews,  by  the  hands 
of  Moses.  For  though  it  discovers  the  greatness  of  sin,  and  more  and 
more  convinces  man  thereof,  yet  as  it  neither  points  out  a  remedy  nor 
imparts  strength  to  extricate  him  from  misery,  and  thus  being  weak 
through  the  flesh,  leaves  the  transgressor  under  the  curse,  man  can  not 
by  this  law  obtain  saving  grace. 

Art.  YI,  What,  therefore,  neither  the  light  of  nature  nor  the  law 
could  do,  that  God  performs  by  tbe  operation  of  his  Holy  Spirit  through 


'justo  Del  judicio'— omitted  in  the  translation  of  the  Eeformed  Dutch  Church.— Ed, 


,  THE  CANONS  OF  THE  SYNOD  OF  DORT.     A.D.  1619.  589 

the  word  or  ministry  of  reconciliation :  which  is  the  glad  tidings  con- 
cerning the  Messiah,  by  means  whereof  it  hath  pleased  God  to  save 
snch  as  believe,  as  well  nnder  the  Old  as  nnder  the  New  Testament. 

Aet.  YII.  This  mystery  of  his  will  God  discovered  to  but  a  small 
nnmber  nnder  the  Old  Testament ;  nnder  the  New,  he  reveals  himself 
to  many,  withont  any  distinction  of  people.  The  canse  of  this  dis- 
l)ensation  is  not  to  be  ascribed  to  the  superior  worth  of  one  nation 
above  another,  nor  to  their  making  a  better  use  of  the  light  of  nature, 
but  results  wholly  from  the  sovereign  good  pleasure  and  unmerited 
love  of  God.  Hence  they  to  whom  so  great  and  so  gracious  a  blessing 
is  communicated,  above  their  desert,  or  rather  notwithstanding  their 
demerits,  are  bound  to  acknowledge  it  with  humble  and  grateful  hearts^ 
and  with  the  Apostle  to  adore,  not  curiously  to  pry  into  the  severity 
and  justice  of  God's  judgments  displayed  in  others,  to  whom  this  grace 
is  not  given. 

Akt.  VIII.  As  many  as  are  called  by  the  gospel  are  unfeignedly 
called ;  for  God  hath  most  earnestly  and  truly  declared  in  his  Word 
what  will  be  acceptable  to  him,  namely,  that  all  who  are  called  should 
comply  with  the  invitation.  He,  moreover,  seriously  promises  eternal 
life  and  rest  to  as  many  as  shall  come  to  him,  and  believe  on  him. 

Aet.  IX.  It  is  not  the  fault  of  the  gospel,  nor  of  Christ  offered 
therein,  nor  of  God,  who  calls  men  by  the  gospel,  and  confers  upon 
them  various  gifts,  that  those  who  are  called  by  the  ministry  of  the 
Word  refuse  to  come  and  be  converted.  The  fault  lies  in  themselves  ; 
some  of  whom  when  called,  regardless  of  their  danger,  reject  the  Word 
of  life ;  others,  though  they  receive  it,  suffer  it  not  to  make  a  lasting 
impression  on  their  heart;  therefore,  their  joy,  arising  only  from  a 
temporary  faith,  soon  vanishes,  and  they  fall  away ;  while  others  choke 
the  seed  of  the  Word  by  perplexing  cares  and  the  pleasures  of  this 
world,  and  produce  no  fruit.  This  our  Saviour  teaches  in  the  parable 
of  the  sower  (Matt.  xiii.). 

Akt.  X.  But  that  others  who  are  called  by  the  gospel  obey  the  call 
and  are  converted,  is  not  to  be  ascribed  to  the  proper  exercise  of  free- 
will, whereby  one  distinguishes  himself  above  others  ecpially  furnished 
with  grace  sufficient  for  faith  and  conversion  (as  the  proud  heresy  of 
Pelagius  maintains) ;  but  it  must  be  wholly  ascribed  to  God,  who,  as 
he  hath  chosen  his  own  from  eternity  in  Christ,  so  he   [calls  them 


590  SYMBOLA  EVANGKLICA. 

effectually  in  time]'  confers  upon  tlieni  fuith  and  repentance,  rescues 
them  from  the  power  of  darkness,  and  translates  them  into  the  khig- 
dom  of  his  own  Son,  that  they  may  show  forth  the  praises  of  him  who 
liath  called  them  ont  of  darkness  into  his  marvelous  light;  and  may 
glory  not  in  themselves  but  in  the  Lord,  according  to  the  testimony  of 
the  Apostles  in  various  places. 

Art.  XI.  But  when  God  accomplishes  his  good  pleasure  in  the  elect, 
or  works  in  them  true  conversion,  he  not  onl}-  causes  the  gospel  to  be 
externally  preached  to  them,  and  powerfully  illuminates  their  minds  by 
his  Iloly  Spirit,  that  they  may  rightly  understand  and  discern  the 
things  of  the  Spirit  of  God,  but  by  the  efficacy  of  the  same  regener- 
ating Spirit  he  pervades  the  inmost  recesses  of  the  man ;  he  opens  the 
closed  and  softens  the  hardened  heart,  and  circumcises  that  which  was 
uncircumcised  ;  infuses  new  qualities  into  the  will,  which,  though  here- 
tofore dead,  he  quickens  ;  from  being  evil,  disobedient,  and  refractory, 
he  renders  it  good,  obedient,  and  pliable  ;  actuates  and  strengthens  it, 
that,  like  a  good  tree,  it  may  bring  forth  the  fruits  of  good  actions. 

Art.  XII.  And  this  is  the  regeneration  so  highly  celebrated  in 
Scripture  and  denominated  a  new  creation :  a  resurrection  from  the 
dead ;  a  making  alive,  which  God  works  in  us  without  our  aid.  But 
this  is  nowise  effected  merely  by  the  external  preaching  of  the  gospel, 
by  moral  suasion,  or  such  a  mode  of  operation  that,  after  God  has  per- 
formed his  part,  it  still  remains  in  the  power  of  man  to  be  regenerated 
or  not,  to  be  converted  or  to  continue  unconverted ;  but  it  is  evidently 
a  supernatural  worl',  most  {iowerful,  and  at  the  same  time  most  de- 
lightful,astonishing,  mysterious,  and  ineffable;  not  inferior  in  efficacy 
to  creation  or  the  resurrection  from  the  dead,  as  the  Scripture  inspired 
by  the  author  of  this  work  declares;  so  that  all  in  whose  hearts  God 
M'orks  in  this  marvelous  manner  are  certainly,  infallibly,  and  effectually 
regenerated,  and  do  actually  believe.  "Whereupon  the  will  thus  re- 
newed is  not  only  actuated  and  influenced  by  God,  but,  in  consequence 
of  this  influence,  becomes  itself  active.  Wherefore,  also,  man  is  him- 
self rightly  said  to  believe  and  repent,  by  virtue  of  that  grace  received. 

Art.  XIII.  The  manner  of  this  operation  can  not  be  fully  compre- 
hended by  believers  in  this  life.     Kotwithstanding  which,  they  rest 

'  ' ita  eoslein  in  tempore  effira-iler  vocat' — omitted  in  tlie  translation. 


THE  CANONS  OF  THE  SYNOl)  OF  DORT.     A.D.  1619.  591 

satisfied  with  knowing  and  experiencing  that  by  this  grace  of  God  they 
are  enabled  to  believe  with  the  heart  and  to  love  their  Saviour. 

Art.  XIV.  Faith  is  therefore  to  be  considered  as  the  gift  of  God, 
not  on  account  of  its  being  offered  by  God  to  man,  to  be  accepted  or 
rejected  at  his  pleasure,  but  because  it  is  in  reality  conferred,  breathed, 
and  infused  into  hitn  ;  nor  even  because  God  bestow^s  the  power  or 
ability  to  believe,  and  then  expects  that  man  should,  by  the  exercise  of 
liis  own  free  will,  consent  to  the  terms  of  salvation,  and  actually  believe 
in  Christ;  but  because  he  who  works  in  man  both  to  will  and  to  do, 
and  indeed  all  things  in  all,  produces  both  the  will  to  believe  and  the 
act  of  believing  also. 

Akt.  XV.  God  is  under  no  obligation  to  confer  this  grace  upon  any ; 
for  how  can  he  be  indebted  to  man,  who  had  no  previous  gift  to  bestow 
as  a  foundation  for  such  recompense  ?  ^ay,  who  has  nothing  of  his 
own  but  sin  and  falsehood.  He,  therefore,  who  becomes  the  subject 
of  this  grace  owes  eternal  gratitude  to  God,  and  gives  him  thanks  for- 
ever. Whoever  is  not  made  partaker  thereof  is  either  altogether  re- 
gardless of  these  spiritual  gifts  and  satisfied  with  his  own  condition, 
or  is  in  no  apprehension  of  danger,  and  vainly  boasts  the  possession  of 
that  which  he  has  not.  With  respect  to  those  w^ho  make  an  external 
profession  of  faith  and  live  regular  lives,  we  are  bound,  after  the 
example  of  the  Apostle,  to  judge  and  speak  of  them  in  the  most  favor- 
able manner;  for  the  secret  recesses  of  the  heart  are  unknown  to  us. 
And  as  to  others,  w^ho  have  not  yet  been  called,  it  is  our  duty  to  pray 
for  them  to  God,  who  calleth  those  things  which  be  not  as  though 
they  were.  But  we  are  in  no  wise  to  conduct  ourselves  towards  them 
W'ith  haughtiness,  as  if  we  had  made  ourselves  to  differ. 

Akt.  XVI.  But  as  man  by  the  fall  did  not  cease  to  be  a  creature 
endowed  with  understanding  and  will,  nor  did  sin,  which  ])ervaded 
the  whole  race  of  mankind,  depri\e  him  of  the  human  nature,  but 
brought  upon  hiin  depravity  and  spiritual  death ;  so  also  this  grace  of 
regeneration  does  not  treat  men  as  senseless  stocks  and  blocks,  nor 
take  away  their  will  and  its  properties,  neither  does  violence  thereto ; 
but  spiritually  quickens,  heals,  corrects,  and  at  the  same  time  sweetly 
and  powerfully  bends  it,  that  where  carnal  rebellion  and  resistance 
formerly  prevailed  a  ready  and  sincere  spiritual  obedience  begins  to 
reign ;  in  which  the  true  and  spiritual  restoration  and  freedom  of  our 


592  SYMBOLA  EVANGELICA. 

will  consist.  "Wherefore,  unless  the  admirable  Author  of  every  good 
work  wrought  in  us,  man  could  have  no  hoi)e  of  recovering  from  his 
fall  by  his  own  free  will,  by  the  abuse  of  which,  in  a  state  of  innocence, 
he  plunged  himself  into  ruin. 

Art.  XVII.  As  the  almighty  operation  of  God,  whei-eby  he  prolongs 
and  supports  this  our  natural  life,  does  not  exclude,  but  requires  the 
use  of  means,  by  which  God  of  his  infinite  mercy  and  goodness  hath 
chosen  to  exert  his  influence ;  so  also  the  before-mentioned  supernatu- 
ral operation  of  God,  by  which  we  ai-e  regenerated,  in  nowise  excludes 
or  subverts  the  use  of  the  gospel,  which  the  most  wise  God  has  ordained 
to  be  the  seed  of  regeneration  and  food  of  the  soul.  Wherefore  as  the 
Apostles,  and  the  teachers  who  succeeded  them,  piously  instructed  the 
people  concerning  this  grace  of  God,  to  his  glory  and  the  abasement  of 
all  pride,  and  in  the  mean  time,  however,  neglected  not  to  keep  them  by 
the  sacred  precepts  of  the  gospel,  in  the  exercise  of  the  Word,  the  sac- 
raments and  discipline ;  so,  even  to  this  day,  he  it  far  from  either  in- 
structors or  instructed  to  presume  to  tempt  God  in  the  Church  by  sep- 
arating what  he  of  his  good  pleasure  hath  most  intimately  joined  to- 
gether. For  grace  is  conferred  by  means  of  admonitions;  and  the 
more  readily  we  perform  our  duty,  the  more  eminent  usually  is  this 
blessing  of  God  working  in  us,  and  the  more  directly  is  his  work  ad- 
vanced ;  to  whom  alone  all  the  glory,  both  of  means  and  their  saving 
fruit  and  efficacy,  is  forever  due.     Amen. 


riFTU    UEAD    OF   DOCTEINE, 

Of  the   Perseverance   of  the   Saints. 

Art.  I.  Whom  God  calls,  according  to  his  purpose,  to  the  communion 
of  his  Son  our  Lord  Jesus  Christ,  and  regenerates  by  the  Holy  Spirit, 
he  delivers  also  from  the  dominion  and  slavery  of  sin  in  this  life; 
though  not  altogether  from  the  body  of  sin  and  from  the  inlirmities 
of  the  flesh,  so  long  as  they  continue  in  this  world. 

Art.  II.  Hence  spring  daily  sins  of  infirmity,  and  hence  spots  ad- 
here to  the  best  works  of  the  saints,  which  furnish  them  wuth  constant 
matter  for  humiliation  before  God,  and  flying  for  refuge  to  Christ  cru- 
cified ;  for  mortifying  the  flesh  more  and  more  by  the  spirit  of  prayer 
and  by  holy  exercises  of  piety ;  and  for  pressing  forward  to  the  goal 


THE  CANONS  OF  THE  SYNOD  OF  DORT.     A.D.  1G19.  593 

of  perfection,  till  being  at  length  delivered  from  this  body  of  death, 
they  are  brought  to  reign  with  the  Lamb  of  God  in  heaven. 

Art,  III.  By  reason  of  these  remains  of  indwelling  sin,  and  the 
temptations  of  sin  and  of  the  world,'  those  wiio  are  converted  could  not 
persevere  in  a  state  of  grace  if  left  to  their  own  strength.  But  God  is 
faithful,  who  having  conferred  grace,  mercifully  confirms  and  power- 
fully preserves  them  therein,  even  to  the  end. 

Aet.  IY,  Although  the  weakness  of  the  flesh  can  not  prevail  against 
the  power  of  Godj  who  confirms  and  preserves  true  believers  in  a  state 
of  grace,  yet  converts  are  not  always  so  influenced  and  actuated  by  the 
Spirit  of  God  as  not  in  some  particular  instances  sinfully  to  deviate 
from  the  guidance  of  divine  grace,  so  as  to  be  seduced  by,  and  to  com- 
ply with,  the  lusts  of  the  flesh;  they  must  therefore  be  constant  in 
watching  and  prayer,  that  they  be  not  led  into  temptation.  Wlien 
these  are  neglected,  they  are  not  only  liable  to  be  drawn  into  great 
and  heinous  sins  by  Satan,  the  world,  and  the  flesh,^  but  sometimes  by 
the  righteous  permission  of  God  actually  fall  into  these  evils.  This 
the  lamentable  fall  of  David,  Peter,  and  other  saints  described  in  Holy 
Scriptures,  demonstrates. 

Art.  Y.  By  such  enormous  sins,  how^ever,  they  very  highly  offend 
God,  incur  a  deadly  guilt,  grieve  the  Holy  Spirit,  interrupt  the  exercise 
of  faith,  very  grievously  wound  their  consciences,  and  sometimes  lose 
the  sense  of  God's  favor,  for  a  time,  until  on  their  returning  into  the 
right  way  by  serious  rej)entance,  the  light  of  God's  fatherly  counte- 
nance again  shines  upon  them. 

Art.  YI.  But  God,  who  is  rich  in  mercy,  according  to  his  unchange- 
able purpose  of  election,  does  not  wholly  withdraw  the  Holy  Spirit 
from  his  own  people,  even  in  their  melancholy  falls ;  nor  suffer  them 
to  proceed  so  far  as  to  lose  the  grace  of  adoption  and  foi'feit  the  state 
of  justification,  or  to  commit  the  sin  unto  death  ;^  nor  does  he  permit 
them  to  be  totally  deserted,  and  to  plunge  themselves  into  everlasting 
destruction. 

Art.  YII.  For  in  the  first  place,  in  these  falls  he  preserves  in  them 
the  incorruptible  seed  of  regeneration  from  perishing  or  being  totally 

'  of  the  world  and  Satan  (mundi  ac  Satanrc). — Ed. 

'  by  the  flesh,  the  world,  and  Satan  (a  carne,  miindo,  et  Satana). 

^  or  against  the  Holy  Ghost  (sive  in  Sjiiritum  Sanctum'). 


594  SYMBOL  A  EV  ANGELICA. 

lost ;  and  again,  by  his  Word  and  Spirit,  he  certainly  and  effectually 
renews  them  to  repentance,  to  a  sincere  and  godly  sorrow  for  their 
sins,  that  they  may  seek  and  obtain  remission  in  the  blood  of  the  Me- 
diator, may  again  experience  the  favor  of  a  reconciled  God,  through 
faith  adore  his  mercies,  and  henceforward  more  diligently  work  out 
their  own  salvation  with  fear  and  trembling. 

Akt,  VIII.  Thus,  it  is  not  in  consequence  of  their  own  merits  or 
strength,  but  of  God's  free  mercy,  that  they  do  not  totally  fall  from 
faith  and  grace,  nor  continue  and  perish  finally  in  their  backslidings ; 
which,  with  respect  to  themselves  is  not  only  possible,  but  would  un- 
doubtedly happen ;  but  with  respect  to  God,  it  is  utterly  impossible, 
since  his  counsel  can  not  be  changed,  nor  his  promise  fail,  neither  can 
the  call  according  to  his  purpose  be  revoked,  nor  the  merit,  intercession, 
and  preservation  of  Christ  be  rendered  ineffectual,  nor  the  sealing  of 
the  Holy  Spirit  be  frustrated  or  obliterated. 

Akt.  IX.  Of  this  preservation  of  the  elect  to  sah'ation,  and  of  their 
perseverance  in  the  faith,  true  believers  for  themselves  ma}'  and  do 
obtain  assurance  according  to  the  measure  of  their  faith,  whereby  they 
arrive  at  the  certain  persuasion  that  they  ever  will  continue  true  and 
living  members  of  the  Church ;  and  that  they  experience  forgiveness 
of  sins,  and  will  at  last  inherit  eternal  life. 

Art.  X,  This  assurance,  however,  is  not  produced  by  any  peculiar 
revelation  contrary  to,  or  independent  of  the  AVord  of  God,  but  springs 
from  faith  in  God's  promises,  which  he  has  most  abundantly  revealed 
in  his  "Word  for  our  comfort ;  from  the  testimony  of  the  Holy  Spirit, 
witnessing  with  our  spirit,  that  we  are  children  and  heirs  of  God  (Rom. 
viii.  16) ;  and,  lastly,  from  a  serious  and  holy  desire  to  preserve  a  good 
conscience,  and  to  perform  good  works.  And  if  the  elect  of  God  were 
deprived  of  this  solid  comfort,  that  they  shall  finally  obtain  the  vic- 
tory, and  of  this  infallible  pledge  or  earnest  of  eternal  glory,  they 
would  be  of  all  men  the  most  miserable. 

Art.  XI.  The  Scripture  moreover  testifies  that  believers  in  this  life 
have  to  struggle  with  various  carnal  doubts,  and  that  under  grievous 
temptations  they  are  not  always  sensible  of  this  full  assurance  of  faith 
and  certainty  of  persevering.  But  God,  who  is  the  Father  of  all  con- 
solation, does  not  suffer  them  to  be  tempted  above  that  they  are  able, 
but  will  with  the  temptation  also  make  a  way  to  escape,  that  they  may 


THE  CANONS  OF  THE  SYNOD  OF  DORT.     A.D.  1G19.  595 

be  able  to  bear  it  (1  Cor.  x.  13) ;  and  by  the  Holy  Spirit  again  inspires 
tliem  with  the  comfortable  assurance  of  persevering. 

Art.  XII.  This  certainty  of  perseverance,  however,  is  so  far  from 
exciting  in  believers  a  spirit  of  pride,  or  of  rendering  them  carnally 
secure,  that,  on  the  contrary,  it  is  the  real  source  of  humility,  filial  rev- 
erence, true  piety,  patience  in  every  tribulation,  fervent  prayers,  con- 
stancy in  suffering  and  in  confessing  the  truth,  and  of  solid  rejoicing 
in  God ;  so  that  the  consideration  of  this  benefit  should  serve  as  an 
incentive  to  the  serious  and  constant  practice  of  gratitude  and  good 
works,  as  appears  from  the  testimonies  of  Scripture  and  the  examples 
of  the  saints. 

Art.  XIIL  Neither  does  renewed  confidence  of  persevering  produce 
licentiousness  or  a  disregard  to  piety  in  those  wlio  are  recovered  from 
backsliding;  but  it  renders  tliem  much  more  careful  and  solicitous  to 
continue  in  the  ways  of  the  Lord,  wdiich  he  hath  ordained,  that  they 
who  walk  therein  may  maintain  an  assurance  of  persevering ;  lest  by 
abusing  his  fatherly  kindness,  God  should  turn  away  his  gracious 
countenance  from  them  (to  behold  which  is  to  the  godly  dearer  than 
life,  the  w^ithdrawing  whereof  is  more  bitter  than  death),  and  they 
in  consecpience  thereof  should  fall  into  more  grievous  torments  of 
conscience. 

Akt.  XIV.  And  as  it  hath  pleased  God,  by  the  preaching  of  the 
gospel,  to  begin  this  work  of  grace  in  us,  so  he  preserves,  continues, 
and  perfects  it  by  the  hearing  and  reading  of  his  Woi-d,  by  meditation 
thereon,  and  by  the  exhortations,  threatenings,  and  promises  thereof, 
as  well  as  by  the  use  of  the  Sacraments. 

Akt.  XV.  The  carnal  mind  is  unable  to  comprehend  this  doctrine 
of  the  perseverance  of  the  saints,  and  the  certainty  thereof,  which  God 
hath  most  abundantly  revealed  in  liis  Word,  for  the  glory  of  his  name 
and  the  consolation  of  pious  souls,  and  which  he  impresses  upon  the 
hearts  of  the  faithful.  Satan  abhors  it ;  the  world  ridicules  it ;  the 
ignorant  and  hypocrite  abuse,  and  heretics  oppose  it.  13ut  the  spouse 
of  Christ  hath  always  most  tenderly  loved  and  constantly  defended  it, 
as  an  inestimable  treasure;  and  God,  against  whom  neither  counsel 
nor  strength  can  prevail,  will  dispose  her  to  continue  this  conduct  to 
the  end.     Now  to  tuis  one  God,  Fatuek,  Son,  and  Holy  SriKiT  be 

HONOR  AND  glory  FOREVER.       AmCU. 


596  syjMBOLa  evangelica. 


Conclusion. 

And  this  is  tlie  perspicnons,  simple,  and  ingennons  declaration  of  the 
orthodox  doctrine  respecting  the  live  articles  which  have  been  con- 
troverted in  the  Belgic  Churches ;  and  the  rejection  of  the  errors,  with 
which  they  have  for  some  time  been  troubled.  This  doctrine  the 
Synod  judges  to  be  drawn  from  the  Word  of  God,  and  to  be  agreeable 
to  the  confession  of  the  Reformed  Churches.  Whence  it  clearly  ap- 
pears that  some,  whom  such  conduct  by  no  means  became,  have  vio- 
lated all  truth,  equity,  and  charity,  in  wishing  to  persuade  the  public  : 

'  That  the  doctrine  of  the  Reformed  Churches  concerning  predesti- 
nation, and  t]ie  points  annexed  to  it,  by  its  own  genius  and  necessary 
tendency,  leads  off  the  minds  of  men  from  all  piety  and  religion  ;  that 
it  is  an  opiate  administered  by  the  flesh  and  the  devil ;  and  the  strong- 
hold of  Satan,  where  he  lies  in  wait  for  all,  and  from  which  he  wounds 
multitudes,  and  mortally  strikes  through  man}^  with  the  darts  botli  of 
despair  and  securit}-;  that  it  makes  God  the  author  of  sin,  nnjust, 
tyrannical,  liy])Ocritical ;  that  it  is  nothing  more  than  an  interpolated 
Stoicism,  Municheism,  Libertinism,  Turcism ;  that  it  renders  men  car- 
nally secure,  since  they  are  persuaded  b}'  it  that  nothing  can  hinder 
the  salvation  of  the  elect,  let  them  live  as  they  please ;  and,  therefore, 
that  they  may  safely  perpetrate  every  species  of  the  most  atrocious 
crimes ;  and  that,  if  the  reprobate  should  even  perform  trul}'  all  the 
works  of  tlie  saints,  their  obedience  would  not  in  the  least  contribute 
to  their  salvation ;  that  the  same  doctrine  teaches  that  God,  by  a  mere 
arbitrary  act  of  his  will,  without  the  least  respect  or  view  to  any  sin, 
has  predestinated  the  greatest  part  of  the  world  to  eternal  damnation, 
and  has  created  them  for  this  very  purpose ;  that  in  the  same  manner 
in  which  the  election  is  the  fountain  and  cause  of  faith  and  good 
Avorks,  reprobation  is  the  cause  of  unbelief  and  impiety ;  that  many 
children  of  the  faithful  are  torn,  guiltless,  from  their  mothers'  breasts, 
and  tyrannically  ])lunged  into  hell :  so  that  neither  baptism  nor  the 
prayers  of  the  Church  at  their  baptism  can  at  all  pi'ofit  them;'  and 
many  other  things  of  the  same  kind  which  the  Refoi'med  Churches  not 
only  do  not  aclcnowledge,  but  even  detest  with  tlieir  wliole  soul. 

Wherefore,  this  Synod  of  Dort,  in  the  name  of  the  Lord,  conjures  as 
many  as  piously  call  upon  the  name  of  our  Saviour  Jesus  Christ  to 
judge  of  the  faitli  of  the  Reformed  Churches,  not  from  the  calumnies 
which  on  everj'^  side  are  heaped  npon  it,  nor  from  the  private  expres- 
sions of  a  few  among  ancient  and  modern  teachers,  often  dishonestly 
quoted,  or  corrupted  and  wrested  to  a  meaning  quite  foreign  to  tlieir 
intention  ;  but  from  the  public  confessions  of  the  Churches  themselves, 
and  from  this  declaration  of  the  orthodox  doctrine,  confirmed  by  the 
unanimous  consent  of  all  and  each  of  the  members  of  the  wluile  Synod, 
Moreover,  the  S^-nod  warns  calumniators  themselves  to  consider  the 
terrible  judgment  of  God  Avhich  awaits  them,  for  bearing  false  witness 
against  the  confessions  of  so  man.y  Churches ;  for  distressing  the  con- 


THE  CANONS  OF  THE  SYNOD  OF  DORT.     A.D.  1G19.  597 

sciences  of  tlie  weak ;  and  for  laboring  to  render  suspected  tlie  society 
of  the  truly  faithful. 

Finall}^  this  Synod  exhorts  all  their  brethren  in  the  gospel  of  Christ 
to  conduct  themselves  piously  and  religiously  in  handling  this  doctrine, 
both  in  the  universities  and  churches ;  to  direct  it,  as  well  in  discourse 
as  in  writing,  to  the  glory  of  the  Divine  name,  to  holiness  of  life,  and 
to  the  consolation  of  afflicted  souls ;  to  regulate,  by  the  Scripture,  ac- 
cording to  the  analogy  of  faith,  not  only  their  sentiments,  but  also  their 
language,  and  to  abstain  from  all  those  phrases  which  exceed  the  lim- 
its necessary  to  be  observed  in  ascertaining  the  genuine  sense  of  the 
Holy  Scriptures,  and  may  furnish  insolent  sophists  with  a  just  pretext 
for  violently  assailing,  or  even  vilifying,  the  doctrine  of  the  Reformed 
Churches. 

May  Jesus  Christ,  the  Son  of  God,  who,  seated  at  the  Father's  i-ight 
hand,  gives  gifts  to  men,  sanctify  us  in  the  truth ;  bring  to  the  truth 
those  who  err ;  shut  the  mouths  of  the  calumniators  of  sound  doctrine, 
and  endue  the  faithful  ministers  of  his  Word  with  the  spirit  of  wisdom 
and  discretion,  that  all  their  discourses  may  tend  to  the  glory  of  God, 
and  the  edification  of  those  who  hear  them.     Amen. 

That  this  is  our  faith  and  decision,  we  certify  by  subscribing  our  names. 

Here  follow  the  names,  not  only  0/ president,  assistant  president,  and  secretaries  of 
the  Synod,  and  of  the  professors  of  theology  in  the  Dutch  Churches,  hut  of  all  the 
members  ivho  were  deputed  to  the  Synod  as  the  Representatives  of  their  respective 
Churches ;  that  is,  of  the  Delegates  from  Great  Britain,  the  Electoral  Palatinate,  Hessia, 
Switzerland,  Wetteraw,  the  Republic  and  Church  of  Geneva,  the  Republic  and  Church  of 
Bremen,  the  Republic  and  Church  of  Emden,  the  Duchy  of  Gelderland,  and  of  Zutphen, 
South  Holland,  North  Holland,  Zealand,  the  Province  of  Utrecht,  Friesland,  Transisalania, 
the  State  of  Groningen,  and  Omiand,  Drent,  and  the  French  Churches. 


fFac-siinile  of  title-page  of  the  Westminster  Confession  of  Faitli.] 

The  Humble 

ADVICE 

Of  the 

ASS  EMBLY 

DIVINES' 

Now  by  Authority  of  Parliament 
fitting  at  Westminster, 

Concernino: 

A  Coiifefsion  of  Faith: 

With   the   Quotations   and    Texts   of 
Scripture    annexed. 

Prcfcntcd  by  tJicm  lately  to  both  Hon/cs  of  Parliament. 


Printed    at    London; 

AND 

Re-printcd  at  Edinburgh  by  Evmi   Tyler',  Printer  to 
the  Kings  moft  Excellent  Majeflie.     1647. 


[Fac-simile  of  the  first  page  of  the  Westminster  Confession.] 


[I] 


TO 

The  Right  honorable  the  Lords  and 

Commons  Affembled  in  Parliament. 

The  humble  Advice  of  the  Affembly  of  Divines 

now,  by  Authority  of  Parliament,  fitting 

at  WESTMINSTER. 

Concerning  a  Confeffion  of  Faith. 


Chat.  I. 
Of  the  Holy  Scripture. 

Lthough  the  Light  of  Nature,  and  the 
works  of  Creation  and  Providence  do 
fo  far  manifeft  the  Goodnefs,  Wifdom, 
and  Power  of  God,  as  to  leave  men  un- 
excufable^;  yet  are  they  not  fufficient«i^o"^-2.  h- 
to  give  that  knowledg  of  God  and  of  rq^  i.  19. 20. 
his  Will,  which  is  neceffary  unto  falvation^.    Therefore  Pfa.  19.  i.  2.  3. 
it  pleafed  the  Lord  at  fundry  times,  and  in  divers  man-^°'"-  ]:^^\ 
ners,to  reveal  himfelf,  and  to  declare  that  his  Will  unto^i  Con  i!2i.^ 
his  Church'^;  and  afterwards  for  the  better  prefervingi  Cor.  2. 13. 
and  propagating  of  the  Truth,  and  for  the  more  fure  e-  ^^' 
flablifliment  and  comfort  of  the  Church  againft  the,/p,ov.  22. 19. 
corruption  of  the  flefli,  and  the  malice  of  Satan  and  of  20.21. 

the  world,  to  commit  the  fame  wholly  unto  writing^:  Rom/jr^.'^' 
which  maketh  the  Holy  Scripture  to  be  moft  neceffa- Mat.  4. 4. 7. 10. 
ry^;  thofe  former  ways  of  Gods  revealing  his  Will  un-^^^'-^-  '9- 20. 
to  his  people,  being  now  ceafed/.  2Pet!'i.  19.^^ 

A  2  II.  Under/Heb.  1. 1.2. 

YOL.  III.— Q  Q 


THE  WESTMINSTER  CONFESSION  OF  FAITH.     A.D.  1647. 

CoNFESSIO    FiDKI    WeSTMONASTEEIENSIS. 

[The  English  text  is  taken  from  the  second  edition  which  appeared  under  the  title, '  The  Iluvible  |  Ad- 
vice I  of  the  I  Assembly  \  of  |  Divims,  |  now  by  Authority  of  Parliament  \  sitting  at  Wostuiinster,  |  concernimj  \ 
a  Confession  of  Faith:  \  toith  ths  Quotations  and  Texts  of  |  Scripture  annexed.  |  Presented  by  them  lately  to 
both  Houses  of  Parliament.  \  Printed  at  London;  \  and  \  reprinted  at  Edinburgh  by  Evan  Tyler,  Printer  to  \  the 
Kings  most  Excellent  Majestic.    10-17.'    The  spelling  and  punctuation  are  conformed  to  modern  usage. 

The  changes  of  the  American  revision,  which  occur  chiefly  in  Ch.  XXIII.,  relating  to  the  Civil  Magis- 
trate, and  in  Ch.  XXXI.,  relating  to  Synods  and  Councils,  are  iuserted  in  their  proper  places,  and  marked 
by  italics.    Minor  changes  are  indicated  in  foot-notes. 

The  Latin  translation  of  the  Westminster  Confession  and  Catechisms  by  G.  D.  (see  Preface)  appeared 
first  at  Cambridge,  1656  (also  1659  ;  at  Edinburgh,  1694,  etc. ;  and  at  Gla.sgow,  1660),  under  the  Iitle,'CoN- 
i-ESSio  FinEi  I  in  Conventu  theulogonmi  authoritate  \  Parliamcnti  Anglicani  indicto  \  Elaborata;  \  eidem 
J'arliamento  postmodum  |  Exhibita ;  \  Quin  et  ab  codem,  dcindeque  ab  Ecclesia  Scoticana  |  Cognita  et  AiJpro- 
bata;  \  und  cum  \  C.\teouismo  |  dtiplici,  Ma.jori,  Minoktquk  ;  |  E  Sermone  Anglicaiw  summa  cum  fide  |  in 
Litinum  versa.     Cantabrigice :  excudebat  Johannes  Field,  celeberrimce  Academice  typugraphus."\ 


Confession  of  Faith. 

Chapter  I. 
Of  the  Holy  Scripture. 

I.  Although  the  h'ght  of  nature, 
and  the  works  of  creation  and 
providence,  do  so  far  manifest 
the  goodness,  wisdom,  and  power 
of  God,  as  to  leave  men  inexcusa- 
ble;' yet  are  they  not  sufficient  to 
fi^ive  that  knowledge  of  God,  and 
of  his  will,  which  is  necessary  unto 
salvation  ;2  therefore  it  pleased  the 
Lord,  at  sundry  times,  and  in  di- 
vers manners,  to  reveal  himself, 
and  to  declare  that  his  will  unto 
his  Church;^  and  afterwards,  for 
the  better  preserving  and  propa- 
gating of  the  truth,  and  for  the 
more  sure  establishment  and  com- 
fort of  the  Church  against  the  cor- 
ruption of  the  flesh,  and  tlic  malice 


CONFESSIO    FiDEI. 

C.\p.  I. 

De  Scriptura  Sacro-sancta. 

I.  Qiianqnam  nafurcc  hmicn,  opc- 
raque  Del  cum  Creationis  turn  Pro- 
vidoificp,  honitatem  ejus,  sapientiam, 
potcutiamque  eo  usque  manifcstant, 
lit  homines  vel  hide  reddantur  in- 
excusahiles :^  cam  tamcn  Dei,  vo- 
lunfnfisque  divince  cognitionem,  quce 
porro  est  ad  salutem  ncccssaria,  ne- 
queunt  nobis  ingenerare?  Quocirca 
Domino  complacitum  est,  variis  qui- 
dcm  modis  vicibusque  EccJesice  sua". 
semetipsum  revelare,  suamque  lianc 
voluntatcm  patefacere  ;  ^  scd  et  ean- 
dem  omnem  postea  Uteris  consignare, 
quo  et  veritati  sum  tarn  conservandcc 
qiiam  propaganda,  melius  consule- 
ret,  nee  Ecclesia  sua  contra  carnis 
corruptelam,  contra  mdlitiam  mimdi 


'  Rom.  ii.  U,  1.");   i.  19,  20;   Psa.  xix,  1-3; 
Rom.  i.  32  ;  ii.  1 . 


""  1  Cor.  i.  21;  ii.  13,14. 
"  Ileb.  i.  1. 


THE  WESTMINSTER  CONFESSION  OF  FAITH,  1G47. 


601 


of  Satan  and  of  the  world,  to  com- 
mit the  same  wholly  nnto  writing;' 
which  •  maketh  the  holy  Script- 
nre  to  be  most  necessary;^  those 
former  ways  of  God's  revealing  his 
will  unto  his  people  being  now 
ceased.^ 

II.  Under  the  name  of  holy 
Scripture,  or  the  Word  of  God 
written,  are  now  contained  all  the 
Books  of  the  Old  and  New  Testa- 
ment, Mhich  are  these : 


Satmia'quCj  prccsidio  foret  ac  so- 
latio  destituta.^  Unde  factum  est^ 
id,  postq^iiam  pristini  illi  modi,  qui- 
hus  olim  poxjido  sito  Deiis  vohmta- 
tcm  suam  revcJahcd,  jam  desiverint,'^ 
Scriptura  Sacra  sit  maximc  neces- 
sarian 

II.  Sacrcc  Scripttircp.  nomine,  seu 
Verhi  Dei  scripti  contincnttir  Jiodie 
omnes  illi  libri  tarn  Vctcris  qiiam 
Novi  InstrKmenti,*  nempe  quorum 
inferiiis  suhscquuntnr  nomina. 


Of  the  Old  Testament. 

Veteris 

Testamenti. 

Genesis. 

Ecclesiastes. 

Genesis. 

Ecclesiastes. 

Exodus. 

The  Song  of  Songs. 

Exodus. 

Canticum  Canticorum. 

Leviticus, 

Isaiah. 

Leviticus. 

Isaias. 

Numbers. 

Jeremiah. 

Numeri. 

Jeremias. 

Deuteronomy. 

Lamentations. 

Deuteronomiu?n. 

Lamentationes. 

Joshua. 

Ezekiel. 

Josua. 

Ezechiel. 

Judges. 

Daniel. 

Judices. 

Daniel. 

Ruth. 

Ho  sea. 

Ruth. 

Hosea. 

I.  Samuel. 

Joel. 

Saimielis  1. 

.Toel. 

II.  Samuel. 

Amos. 

Samuelis  2. 

Amos. 

I.  Kings. 

Obadiah. 

Regum  1. 

Obadias. 

II.  Kings. 

Jonah. 

Regum  2. 

Jonas. 

I.  Chronicles. 

Micah. 

Chronicorum  1. 

Micheas. 

II.  Chronicles. 

Nahum. 

Chronicorum  2. 

Nahum. 

Ezra. 

Habakkuk. 

Ezra. 

Hahucuc. 

Nehemiah. 

Zephaniah. 

Nehemias. 

Zephanias. 

Esther. 

Haggai. 

Esther. 

Haggceus. 

Job. 

Zechariah. 

Job. 

Zacharias. 

Psalms. 

'  Malachi. 

Psahni. 

Malachias. 

Proverbs. 

Proverbia. 

Of 

the  New  J'estament. 

Novi  autem. 

The  Gospels 

according  to 

Euangeliuin  secundum 

Matthew, 

Luke, 

Matthceum, 

Lucam, 

Mark, 

John. 

Marcum, 

Johannem. 
» 

'  Prov.  xxii.  19-21 ;  Luke  i.  3,  4  ;  Rom.  xv. 

4;  Matt.  iv.  4,  7,  10;  Isa.  viii.  19,  20. 
^2  Tim.  iii.  15;   2  Pet.  i.  19. 


Heb.  i.  1,2. 

[So  the  Cambridge  eds.  of  1G.5G  and  1659. 
The  Edinb.  ed.  reads  Testamenti.'\ 


602 


SYMBOLA  EVANGELICA. 


The  Acts  of  the  Apos- 
tles. 

Paul's  Epistles  to  the 
Romans. 

Corinthians  I. 

Corinthians  II. 

Galatians. 

Ephesians. 

Philippians. 

Colossians. 

Thessalonians  I. 

Thessalonians  II. 

To  Timothv  I. 


To  Timothy  II. 

To  Titus. 

To  Philemon. 

The  Epistle  to  the  He- 
brews. 

The  Epistle  of  James. 

The  First  and  Second 
Epistles  of  Peter. 

The  First,  Second,  and 
Third  Epist'es  of 
John. 

The  Epistle  of  Jude. 

The  Revelation. 


All  which  are  given  by  inspira- 
tion of  God,  to  be  the  rule  of  faith 
and  life.' 

III.  The  books  commonly  called 
Apocrypha,  not  being  of  divine  in- 
spiration, are  no  part  of  the  Canon 
of  the  Scripture  ;  and  therefore  are 
of  no  authority  in  the  Church  of 
God,  nor  to  be  any  otherwise  ap- 
proved, or  made  use  of,  than  other 
human  writings.^ 

IV.  The  authority  of  the  holy 
Scripture,  for  which  it  ought  to 
be  believed  and  obeyed,  dependeth 
not  ifpon  the  testimony  of  any  man 
or  church,  but  wholly  upon  God 
(who  is  truth  itself),  the  Author 
thereof ;  and  therefore  it  is  to  be 
received,  because  it  is  the  Word  of 
God.3 

V.  We  may  be  moved  and  in- 
duced   by    the    testimony    of    the 


Acta  (tpostolorum. 

Pauli  ejiistola:  ad 

Romanos. 
Corinthios  I.  II. 

Galatas. 
Ephcsios. 
P}iili])penses. 
CoUossenses. 
Thessalonicens  I.  II. 

Tunotheum  I.  II. 


Titum. 
Philemonem. 
Epist.  ad  Hebrceos. 

Jacohi  Epistola, 
Petri  Epist.  I.  II. 

Johan.  Epist.  I.  II. 
III. 

Judce  Epistola. 
Apocahjpsis. 


Qui  ouincs  divina  inspiratione 
datl  sunt  in  Fidci  vitceque  regii- 
lam? 

III.  Lihri  Apocryphiy  vulgo  dicti, 
quum  non  fuerint  divinitits  inspi- 
rati,  Canonem  Scriptiirce  nidlate- 
nus  const  if  mint ;  proindcquc  nul- 
lani  aliam  authoritatcm  ohtincre 
dehcnt  in  Ecclesia  Dei,  ncc  editor 
quam  alia  humana  scripta,  sunt 
aut  approhandi  ant  adhihcndi.^ 

IV.  AutJioritas  Scri]}turce  sacrce 
propter  quam  ci  dchetur  fides  et 
ohscrvantia,  7ion  ah  idlius  aut  ho- 
minis  aut  Ecclesice  pendet  testimo- 
nio,  sed  a  solo  ejus  authore  Deo, 
qui  est  ij)sa  Veritas:  coque  est  a 
nobis  recipicnda,  quoniam  est  Ver- 
hiini  Dei.^ 

V.  Testimonium  Ecclesice  efficcre 
quidem  potest  id  de  Scriptura  sacra 


'  Luke  xvi.  29,  31  ;  Eph.  ii.  20;  Rev.  xxii.  18,  19 ;  2  Tim.  iii.  IG. 

=  Luke  xxiv.  27,  44  ;  Rom.  iii.  2  ;  2  Pet.  i.  21. 

'  2  Pet.  i.  10,  21 ;  2  Tim.  iii.  IG  ;   1  John  v.  9  ;   1  Thess.  ii.  13. 


THE  WESTMINSTER  CONFESSION  OF  FAITH,  1647. 


603 


Church  to  an  high  and  reverent 
esteem  of^  the  holy  Scripture  i^ 
and  tlie  heavenhncss  of  the  matter, 
the  efficacy  of  the  doctrine,  the 
majesty  of  the  style,  the  consent 
of  all  the  parts,  the  scope  of  the 
whole  (which  is  to  give  all  glory 
to  God),  the  full  discovery  it  makes 
of  the  only  way  of  man's  salvation, 
the  many  other  incomparable  ex- 
cellencies, and  the  entire  perfection 
thereof,  are  arguments  whereby  it 
doth  abundantly  evidence  itself  to 
be  the  Word  of  God ;  yet,  notwith- 
standing, our  full  persuasion  and 
assui-ahce  of  the  infallible  truth, 
*^and  divine  authority  thereof,  is 
from  the  inward  work  of  the  Holy 
Spirit,  bearing  w^itness  by  and  with 
the  Word  in  our  hearts.^ 

VI.  The  whole  counsel  of  God, 
concerning  all  things  necessary  for 
his  own  glory,  man's  salvation, 
faith,  and  life,  is  either  expressly 
set  down  in  Scripture,  or  by  good 
and  necessary  consequence  may  be 
deduced  from  Scripture :  unto 
which  nothing  at  any  time  is  to  be 
added,  whether  by  new  revelations 
of  the  Spirit,  or  traditions  of  men.* 
.  Nevertheless  we  acknowledge  the 
inward  illumination  of  the  Spirit 
of  God  to  be  necessary  for  the  sav- 


quam  Jionorifice  sentiamus ;^  mate- 
ries  insupcr  ejus  ca'Iestis,  doctrince 
vis  cf  cjicacia,  styli  majcstas,  par- 
tium  omnium  consensus,  totiusque 
Scopus  {lit  Deo  nempe  omnis  gloria 
frihuatur),  plena  denique  qiiam  cx- 
hibct  unicw  ad  salutem  vice  com- 
monstratio,  prceter  alias  ejus  virtutes 
incomparahileSj  et  perfectioncm  sum- 
mam,  argumenia  sunt  quihus  ahunde 
se  Vcrhum  Dei  et  luculenter  probata 
nihilominus  tamen  plena  persuasio 
et  certitudo  de  ejus  tarn  infallibili 
vcritafr,  quam  cmthoritate  divina 
non  cdiunde  nascitur  quam  ah  in- 
terna operatione  Sp>iritus  Sancti, 
per  verhum  et  cum  verho  ipso  in 
cordihus  nostris  testificantis,^ 


VI.  Consilium  Dei  universum  de 
omnibus  quoi  ad  suam  ipsius  glo- 
riam,  quccque  ad  liominum  salutem, 
fidem,  vitamque  sunt  nccessaria, 
aiit  expressc  in  Scriptura  contine- 
tur,  aut  consequentia  bona  et  neces- 
saria  derivari  potest  a  Scriptura; 
cui  nihil  dcincc])S  addendum  est, 
seu  novis  a  spiritu  revelationibus, 
sivc  traditionibus  Jiominum.*  In- 
tcrnam  nihilominus  ilium inationem 
Spirit  us  Dei  ad  salidarem  cor  urn 
perceptionem,  quce    in    Verbo   Dei 


'  [Am.  ed.yb?-.] 

-  1  Tim.  iii.  15. 

3  1  John  ii.  20,  27  ;  John  xvi.  13, 14  :   1  Cor.  ii.  10-12  ;   Isa.  lix.  21. 

'-  2  Tim.  iii.  15-1 7  ;    Gal.  i.  8,  9  ;    2  Thess.  ii.  2. 


604 


SYMBOLA  EVANGELICA. 


iiiii:  uiiderstandino;  of  such  thino^s 

O  o  o 

as  are  revealed  in  the  Word  ;i  and 
that  there  are  some  circumstances 
concerning  the  worship  of  God, 
and  government  of  the  Church, 
common  to  human  actions  and  so- 
cieties, which  are  to  be  ordered  by 
the  light  of  nature  and  Christian 
prudence,  according  to  the  general 
rules  of  the  Word,  which  are  al- 
ways to  be  observed.^ 

VII.  All  things  in  Scripture  are 
not  alike  i)lain  in  themselves,  nor 
alike  clear  unto  all;^  yet  those 
things  which  are  necessary  to  be 
known,  believed,  and  observed,  for 
salvation,  are  so  clearly  propound- 
ed and  opened  in  some  place  of 
Scripture  or  other,  that  not  only 
the  learned,  but  the  unlearned,  in 
a  due  use  of  the  ordinary  means, 
may  attain  unto  a  sufficient  under- 
standing of  them.* 

YIII.  The  Old  Testament  in 
Hebrew  (which  was  the  native  lan- 
guage of  the  people  of  God  of 
old),  and  the  New  Testament  in 
Greek  (which  at  the  time  of  the 
writing  of  it  was  most  generally 
known  to  the  nations),  being  im- 
mediately inspired  by  God,  and  by 
his  singular  care  and  providence 
kept  pure  in  all  ages,  are  therefore 
authentical  ;*  so  as  in  all  controver- 


revclantur,  agnoschmts  esse  neces- 
sariani :^  quin  etiam  nomiullas  esse 
circumstuntias  ciiUum  Dei  spec- 
tantes  et  Ecclesice  regimen,  Us  cum 
humanis  actionihus  et  societatihns 
eom mimes,  qiice  naturali  limiine  ac 
Xyrudentia  Christiana  secundum 
generates  verhi  regulas  {perpetuo 
quidem  illas  observandas)  sunt  re- 
guJandce.^ 

VII.  Quce  in  Scriptura  continen- 
tur  non  sunt  omnia  ceqiie  aut  in 
se  pterspicua,  aut  omnibus  honiini- 
bus  evidentia:^  ea  tamen  omnia 
quce  ad  sahdem  necessaria  sunt 
cognitu,  creditu,  obscrvatu,  adco 
perspicue,  alicuhi  saltern  in  Scrip- 
tura, proponimtnr  et  explicantur, 
ut  eorum  non  docti  solum,  verum 
indocti  etiam  ordinariormn  debito 
usu  mediorum,  sufficientem  assequi 
possint  intelligent iam.* 

VIII.  Instrumcntum  Jietus  He- 
brcea  lingua  {antiqua  Dei  populo 
nempe  vernacida)  Novum  autem 
Groica  {id  quce  apud  Gentcs  ma- 
xime  omnium  tunc  temporis,  quum 
scriberetur  illud,  obtinuerat),  im- 
mediate a  Deo  inspirata,  ejusque 
cura  et  Providentia  singulari  per 
omnia  hue  usque  sectda  pura  et 
intaminata  custodita,  ea  propter 
sunt  authentica.^     Adeo  sane  id  ad 


'  John  vi.  45  ;  1  Cor.  ii.  9,  10,  12. 
"  1  Cor.  xi.  13,  14;  xiv.  26,40. 


=  2  Pet.  iii.  16. 

♦  Psa.  cxix.  105,  130. 


*  Matt.  V.  18. 


THE  WESTMINSTER  CONFESSION  OF  FAITH,  1G47. 


QOl 


sies  of  religion  tlie  Church  is  final- 
ly to  appeal  unto  them.^  But  be- 
cause these  original  tongues  are 
not  known  to  all  the  people  of 
God  who  have  right  unto,  and  in- 
terest in  the  Scriptures,  and  are 
commanded,  in  the  fear  of  God, 
to  read  and  search  them,^  there- 
fore they  are  to  be  translated  into 
the  vulgar  language  of  every  na- 
tion unto  which  they  come,^  that 
the  Word  of  God  dwelling  plenti- 
fully in  all,  they  may  worship  him 
in  an  acceptable  manner,'*  and, 
through  patience  and  comfort  of 
the  Scriptures,  may  have  hope.^ 

IX.  The  infallible  rule  of  inter- 
pretation of  Scripture  is  the  Script- 
ure itself;  and  therefore,  when 
there  is  a  question  about  the  true 
and  full  sense  of  any  Scripture 
(which  is  not  manifold,  but  one), 
it  must^  be  searched  and  known 
by  other  places  that  speak  more 
clearly.'' 

X.  The  Supreme  Judge,  by  which 
all  controversies  of  religion  are  to 
be  determined,  and  all  decrees  of 
councils,  opinions  of  ancient  writ- 
ers, doctrines  of  men,  and  private 
spirits,  are  to  be  examined,  and  in 
whose  sentence  we  are  to  rest,  can 


ilia  ultimo  in  omnibus  de  rdigione 
controversiis  Ecdcsia  dcheat  ap- 
pdlarc'  Quoniam  autcm  Origi- 
nalcs  istm  lingum  non  sunt  toti 
Dei  popido  intellcdtc  {Quorum  ta- 
men  et  jus  est  ut  scripturas  hahc- 
ant,  et  interest  pilurimum,  qiiiquc 
eas  in  tiniore  Dei  legcre  juhentur 
et  perscrutariy  proinde  sunt  in 
vidgarem  cujusque  Gentis,  ad 
quctni  pervenerint  linguam  transfe- 
rendce,^  id  omnes,  verho  Dei  opu- 
lenter  in  ipsis  hahitantc,  Deuui 
grato  acceptoque  modo  coJant,'^  et 
per  patientiam  ac  consolationem 
Scriptiirarum  sptem  lidbeant.^ 

IX.  Infallihdis  Scripturctm  in- 
terpretandi  regula  est  Scriptura 
ipsa.  Quoties  igitur  cunque  oritur 
qmestio  de  vcro  plenoque  Scripturce 
cujiisvis  sensu  {unicus  iUe  est  non 
niultijdex),  ex  aliis  Jocis,  qui  apcr- 
tius  loquuntur,  est  indagandus  et 
cognosccndus.'' 

X.  Supr emus  judex,  a  quo  omnes 
de  religione  controversicc  sunt  de- 
terminanda',  omnia  Concdiorum 
decreta,  opiniones  Scriptorum  Ve- 
terum,  dodrinm  denique  hominum, 
et  privati  quicunquc  Spiritus  sunt 
examinandi,  cujusque  scntentia  te- 


1  Isa.  viii.  20  ;  Acts  xv.  15  ;  John  v.  39,46. 

"  John  V.  39. 

M  Cor.  xiv.  G,  9,  11,  12,  24,  27,  28. 

^  Col.  iii.  IG. 


'  Rom.  XV.  4. 
'  [Am.  ed.  wn//.] 

'  2  Pet.  i.  20,  21  ;    Acts  xv.  15;   [Am.  ed. 
John  V.  4G]. 


606 


SYMBOLA  EVANGELICA. 


be  no  other  but  the  Holy  Spirit !  ncmur  ncqnicscerc,  nidhis  alius  esse 


speaking  in  tlie  Scripture.' 


Chapter  II. 

0/'  God,  and  of  the  Holy  Trinity. 

I.  There  is  but  one  onlj-"  living 
and  true  God/  who  is  infinite  in  be- 
ing and  perfection/  a  most  pure  spir- 
it/ invisible/  without  body,  parts/ 
or  passions/  immutable/ immense/" 
eternal/'  incouiprehensible/^  al- 
mighty/' most  wise/*  most  holy/' 
most  free/"  most  absolute/'  work- 
ing all  things  according  to  the 
(jounsel  of  his  own  immutable  and 
most  righteous  will/^  for  his  own 
glory;"  most  loving/"  gracious, 
merciful,  long-suffering,  abundant 
in  goodness  and  truth,  forgiving 
iniquit}',  transgression,  and  sin;'" 
the  rewarder  of  them  that  diligent- 
ly seek  him  ;"  and  M'ithal  most  just 
and  terrible   in   his   judgments;" 


Xwtcst,  pnrAcr  Sinritum  Sanctum  in 
Scriptura  pronunciantem.^ 


Cap.  II. 
De  Deo  et  Sacro-sancta  Trinitate. 

I.  Unus  est  unicusquc,^  vivens  illc 
ct  verus  Deus : '  qui  idem  est  essen- 
tia et  perfcctione  injinitus,*  Sjiiritus 
purissimiis,''  invisibilis,"  sine  cor- 
porej  sine  partihus,''  sine  jyassioni- 
bus,^  imniutahilis,^  immensus,^''  teter- 
nus,"  incompreliensihilisj''^  omnipo- 
tcns"  smnnie  sajiicns,'*  summe 
sanctus,^^  libcrrinius,"^  maxime  ah- 
sotutus;'''  operans  omnia  secundum 
consilium  immutahilis  suce  ac  justis- 
simcc  voJuntatiSj^^  ad  suam  ipsius 
gloriam;^^  idemque  summa  benigni- 
tate,^°  gratia,  misericordia,  et  lon- 
ganimitate ;  bonitate  abundans  et 
veritate ;  condonans  iniquitatem, 
transgressionem  et  peccatum;^^  stu- 
diose  quccrentium  ipsuni  remunera- 
tor  ; ""  sed  et  in  jitdiciis  suis  justis- 
simus  idem  ac  tremcndus  maxime;^'' 


'  Matt.  xxii.  29,  31 ;  Kph.  ii.  20 ;  Acts  xxviii. 

25. 
^  ])eut.  vi.  4  ;    1  Cor.  viii.  4,  G. 
=  1  Thess.  i.  9 ;  Jer.  x.  10. 
Mob  xi.  7,  8,9;  xxvi.  14. 
^  John  iv.  24. 
«  1  Tim.  i.  17. 

'  Deut.  iv.  15, 1 6 ;  John  iv.  24 ;  Luke  xxiv.  39. 
»  Acts  xiv.  11, 15. 
'  James  i.  17 ;  Mai.  iii.  fi, 
'»  1  Kings  viii.  27 ;  Jer.  xxiii.  23,  24. 
"  Psa.  xc.  2;   1  Tim.  i.  17. 


"  Psa.  cxlv.  3. 

"  Gen.  xvii.  1 ;  Kev.  iv.  8. 

"  Rom.  xvi.  27. 

"  Isa.  vi.  3 ;  Rev.  iv.  8. 

"  Psa.  cxv.  3. 

"Exod.  iii.  14. 

""Eph.  i.  11. 

"  Prov.  xvi.  4;  Rom.  xi.  oG ;  [Am.  ed.  Rev. 

="  IJohn  iv.  8,  IG.  iv.  11]. 

="  Exod.  xxxiv.  G,  7. 

""  Ileb.  xi.  G. 

"  Xeh.  ix.  32,  33. 


THE  WESTMINSTER  CONFESSION  OF  FAITH,  16i7. 


607 


hating  all  sin/  and  who  will  by 
no  means  clear  the  guilty." 

II.  God  hath  all  life/  glory/ 
goodness/  blessedness/  in  and  of 
himself;  and  is  alone  in  and  unto 
himself  all-sufficient,  not  standing 
in  need  of  any  creatures  which  he 
hath  made/  nor  deriving  any  glory 
from  them/  but  only  manifesting 
his  own  glory  in,  by,  unto,  and 
upon  them :  he  is  the  alone  foun- 
dation of  all  being,  of  whom, 
through  whom,  and  to  whom  are 
all  things;'  and  hath  most  sover- 
eign dominion  over  them,  to  do 
by  them,  for  them,  or  upon  tliem 
whatsoever  himself  pleaseth.'"  In 
his  sight  all  things  are  oj)en  and 
manifest  ;'*  his  knowledge  is  infi- 
nite, infallible,  and  independent 
upon  the  creature;"^  so  as  nothing 
is  to  him  contingent  or  uncertain.'^ 
He  is  most  holy  in  all  his  counsels, 
in  all  his  works,  and  in  all  his  com- 
mands.'* To  him  is  due  from  an- 
gels and  men,  and  every  other 
creature,  whatsoever  worship,  serv- 
ice, or  obedience,  he  is  pleased  to 
require  of  tliem,'^ 

III.  In  the   unity  of  the  God- 


pcccatum  omne  perosus,''  ct  qui  son- 
tcm  nullo  unquam  ahsolvet  modo.'^ 

II.  Omncm  vitam,^  omncm  glo- 
riam,*  honitatem,''  beatitudinemque" 
omnem  in  sese  Jiabet  ct  a  seipso 
Dens;  qui  solus  in  sc  sibique  est 
ad  omnia  sufficictis ;  crcaturarum, 
quas  ipse  condidit,  nullius  egens,'' 
nee  gloriam  ah  eis  derivans  idlam,^ 
verum  in  its,  per  eas,  iis  ipsis,  ac 
super  eas  propriam  ipsius  gloriam 
tantummodo  manifestans.  Is  om- 
nis  entitatis  fons  est  nnieus,  a  quo, 
per  quem  ct  ad  quem  omnia ;''  sum- 
mumque  in  ea  dominium  liabet,  ac 
per  ilia,  pro  illis,  in  ilia  pro  suo 
arbitrio  quidlibct  agcndi  potcsta- 
tem.^"  In  conspectii  ejus  aperta 
sunt  omnia  ac  manifesta ;'''  scientia 
ejus  infinita  est,  infallibilis,  atque  a 
creatura  independens,^"^  adeo  ut  illi 
contingens  inccrtumve  nihil  sit;^^ 
in  omnibus  ejus  consiliis,  opcribus 
et  maudatis  est  sanctissimus.'*  Quic- 
quid  eultus,  quicquid  officii,  quic- 
quid  obsequii  ab  Angelis  illi,  ab 
liominibus,  aut  a  quavis  creatura 
exigere  placet,  id  illi  omne  jure  op- 
timo  dcbetur.'^ 

III.  In  Deitatis  imitate  personce 


'  Psa.  V.  5,  6. 

^  Nahum  i.  2,  3  ;  Exod.  xxxiv.  7. 

3  John  V.  20. 

*  Acts  vii.  2. 

^  Psa.  cxix.  G8. 

'  1  Tim.  vi.  15  ;  Rom.  ix.  5. 

•>  Acts  xvii.  2-t,  25. 

8  Job  xxii.  2,  23. 


«  Rom.  xi.  36. 

""  Rev.  iv.  11 ;  1  Tim.  vi.  15 ;  Dan.  iv.  25, 35. 

"  Heb.  iv.  13. 

'^  Rom.  xi.  33,  34 ;  Psa.  cxlvii.  5. 

■=  Acts  XV.  18;  Ezeit.  xi.  .5. 

"  Psa.  c.xlv.  17 ;  Rom.  vii.  12. 

'"■  Rev.  V.  12-14. 


60S 


SYMBOLA  EVANGELICA. 


head  there  be  tlirce  persons,  of 
one  substance,  power,  and  eter- 
nity: God  the  Father,  God  the 
Son,  and  God  the  Holy  Ghost.' 
The  Father  is  of  none,  neither  be- 
gotten nor  proceeding;  the  Son  is 
eternally  begotten  of  the  Father;'' 
the  Holy  Ghost  eternally  proceed- 
ing from  tlie  Father  and  the  Son/ 

CuvrxER  III. 
Of  Gods  Eternal  Decree.^ 

I.  God  from  all  eternity  did,  by 
the  most  wise  and  holy  counsel  of 
liis  own  M'ill,  freely  and  unchange- 
ably ordain  whatsoever  comes  to 
pass;^  yet  so  as  thereby  neither  is 
God  the  author  of  sin,"  nor  is  vio- 
lence offered  to  the  will  of  the 
creatures,  nor  is  the  liberty  or  con- 
tingency of  second  causes  taken 
away,  but  rather  established.' 

II.  Although  God  knows  what- 
soever may  or  can  come  to  pass 
upon  all  supposed  conditions,®  yet 
hath  he  not  decreed  any  thing  be- 
cause he  foresaw  it  as  future,  or 
as  that  which  would  come  to  pass 
upon  such  conditions." 

III.  By  the  decree  of  God,  for 
the    manifestation    of    his    glory. 


tres  sunt  nnius  pjusdeynque  essentice, 
potent kc  ac  ccteniifatis;  Dens  Pa- 
ter ^  Dens  Films,  ac  Dens  S2)iriti(s 
Sanctiis.'  Pater  quidem  a  iiidJo 
est,  nee  genitiis  nemx)e  nee  proce- 
dens :  Fdius  aiitem  a  Patre  est 
cetcrne  gcnitus :'  Spirittts  antem 
Sanctus  ccterne  procedens  a  Patre 
Fdioque.^ 

Cap.  III. 
De  £eterno  Dei  Decieto. 

I.  Deus,  e  sapientissimo  sanctis- 
slmoque  consdio  voluntatis  suw,  li- 
hcrc  ac  immutahiliter,  quiequid 
iinquani  evcnit,  ah  omni  ceterno 
ordinavit;"  ita  tanien,  nt  inde  nee 
author  peceati  evadat  Beus,^  nee 
voluntati  ereaturarum  sit  vis  il- 
lata,  neque  libertas  aut  contingen- 
tia  causarum  seeimdarum  ahlata 
sit,  verum  x^otius  stabilita.'' 

II.  Quamvis  omnia  cognoseat 
Deus,  qum  supp)0sitis  quihusvis 
eonditionihus  sunt  eventii  jjossibi- 
lia;^  non  tamen  idco  quiequam  de- 
crevit  quoniam  illud  jinnviderat  aut 
futunim,  aut  positis  talihus  eondi- 
tionihus cventurum.^ 

III.  Deus,  quo  gloriam  suam 
manifestaret,    nonmdlos    hominum 


^  1  John  V.  7;   Matt.  iii.  16,  17;   xxviii.  10  ; 

2  Cor.  xiii.  14. 
"  Johni.  14,18. 
'  John  XV.  2G  ;  Gal.  iv.  6. 
*  [Am.  ed.  tlecrees.'\ 
'  Eph.  i.  li;    Horn.  xi.  33;    Heb.  vi.  17; 

Rom.  ix.  1.-),  18. 


^  James  i.  13, 17  ;  1  Jolm  i.  5  ;  [Am.  ed.  Eccl. 

vii.  2!)]. 
'Acts  ii.  23;    Matt.  xvii.  12;    Acts  iv.  27, 

28  ;  John  xix.  1 1 ;  Prov.  xvi.  33. 
»  Acts  XV.  18;    1   Sam.  xxiii.  11,  12;    Matt. 

xi.  21,23. 
•>  Rom.  ix.  11,13,  16,18, 


THE  WESTMINSTER  CONFESSION  OF  FAITH,  1G47. 


609 


some  men  and  angels'  are  pi-e- 
destinated  nnto  everlasting  life, 
and  others  foreordained  to  ever- 
lasting death/ 

ly.  These  angels  and  men,  thus 
predestinated  and  foreordained, 
are  particularly  and  unchangeably 
designed ;  and  their  number  is  so 
certain  and  definite  that  it  can  not 
be  either  increased  or  diminished.' 

V.  Those  of  mankind  that  are 
predestinated  unto  life,  God,  be- 
fore the  foundation  of  the  world 
was  laid,  according  to  his  eternal 
and  immutable  purpose,  and  the 
secret  counsel  and  good  pleasure 
of  his  will,  hath  chosen  in  Christ, 
unto  everlasting  glory,*  out  of  his 
mere  free  grace  and  love,  without 
any  foresight  of  faith  or  good 
works,  or  perseverance  in  either 
of  them,  or  any  other  thing  in  the 
creature,  as  conditions,  or  causes 
moving  him  thereunto;'  and  all 
to  the  praise  of  his  glorious 
grace/ 

YI.  As  God  hath  appointed  the 
elect  unto  glory,  so  hath  he,  by 
the  eternal  and  most  free  purpose 
of  his  will,  foreordained  all  the 
means  thereunto.'  Wherefore  they 
wdio  are  elected,  being  fallen  in 


ac  Angelorwn '  decrdo  sno  ad  cctcr- 
nam  vitam  pncdestinavity  alios 
autcm  ad  mortem  wternam  x)rce- 
ordinavit." 

IV.  Prcedestinati  IIU  et  proior- 
dinati  homines  Angclique,  partieu- 
lariter  sunt  ac  immidahiUter  de- 
signati,  certusque  illorum  est  ac 
definitiis  numerus,  adeo  id  nee  au- 
gcri  possit  nee  immimii.^ 

Y.  Qui  ex  liumano  genere  sunt 
ad  vitam  prcedestinati,  illos  Deus 
ante  jaeta  mundi  fundamenta,  se- 
cundum (cternum  suum  ac  immu- 
tahile  propositum,  secretumque  vo- 
luntatis suce  consilimn  et  henepla- 
citum,  elegit  in  Cliristo  ad  (ctcrnam 
gloriam,*  idque  ex  amore  suo  et 
gratia  mere  gratuita  ;  nee  fide,  nee 
bonis  operihus,  nee  in  his  illave 
perseverantia,  scd  ncque  ulla  alia 
re  in  creatura,  prcevisis,  ipsuni 
tanquam  eausis  aut  conditionihus 
ad  id  moventibus  /"  quo  totum 
nempe  in  laudem  cederet  gloriosm 
suce  graiicc." 

VI.  Quemadmodum  autem  Deus 
electos  ad  gloriam  destinavit,  sic 
omnia  etiam  quihus  illcvm  conse- 
quantur  media  prccordinavit,  volun- 
tatis suce  proposito  ccterno  simul  et 
liherrimo.''     Quaproptcr  elccti,  post- 


'  1  Tim.  V.  21  ;  Matt.  xxv.  41. 
^  Rom.  ix.  22,  23  ;  Eph.  i.  5,  G  ;  Prov.  xvi.  4. 
^2  Tim.  ii.  19;  John  xiii.  18. 
*  Eph.  i.  4,  9,  11 ;  Rom.  viii.  30  ;    2  Tim.  i. 
9  ;  1  Thess.  v.  9. 


5  Rom.  ix.  11,  13,  IG  ;  Eph.  i.  4,  9. 
'  Eph.  i.  6,  12. 

'  1  Pet.  i.  2 ;  Eph.  i.  4,  5  :  ii.  10  ;  2  Thess.  ii. 
13. 


610 


SYMBOLA  EVANGELICA. 


Adam,  are  redeemed  by  Clnist,^  qiiain  Icq^si  essent  in  Adamo,  a  Chri- 
are  effectually  called  unto  faith  in  s^o  sunt  rcdcnqjti;'  per  Splritum 
Christ  by  his  Spirit  working  in  '•  ejus  opportuno  tempore  operantem, 
due  season;  are  jn&ti^ed,  adopted,}  ad  Jidem  in  Christum  vocantur  effica- 
sanctified/ and  kept  by  his  'poyyQ\'\citer;  just[ficantur,sanctificantur,^ct 
through  faith  unto  salvation,'  i  potentiaipsiuspcrjidemcustodiuntur 
Neither  are   any  other  I'QdGQxned  ad  scdutcm.^    Nee  alii  quivis  a  Chri- 


by  Christ,  effectually  called,  justi- 
fied, adopted,  sanctified,  and  saved, 
but  the  elect  only/ 

VII.  The  rest  of  mankind  God 
Avas  pleased,  according  to  the  un- 
searchable counsel  of  his  own  will, 
whereby  he  extendeth  or  withhold- 
eth  mercy  as  he  pleaseth,  for  the 
glory  of  his  sovereign  power  over 
his  creatures,  to  pass  by,  and  to 
ordain  them  to  dishonor  and  wrath 
for  their  sin,  to  the  praise  of  his 
glorious  justice/ 

VIII.  The  doctrine  of  this  high 
mystery  of  predestination  is  to  be 
handled  with  special  prudence  and 
care,°  that  men  attending  the  will 
of  God  revealed  in  his  Word,  and 
yielding  obedience  thereunto,  may, 
from  the  certainty  of  their  effectual 
vocation,  be  assured  of  their  eternal 
election.'  So  shall  this  doctrine  af- 
ford matter  of  praise,  reverence,and 
admiration  of  God;"  and  of  liumil- 


sto  rcdimuntuy,  voeantur  efficaciter, 
jtistijicantur,  adoptantur,  sanetifiean- 
tur  et  sahantur,  prccter  elcctos  solos.^ 

VII.  Eeliquos  humani  generis  Deo 
placuit  secundum  consilium  volunta- 
tis Slice  inscriddbile  {quo  misericor- 
diam pro  libitu  exhibet  ahstinetve)  in 
gloriam  supremce  succ  in  crecduras 
ptotestafis,  prceterirc;  eosque  ordi- 
nare  ad  ignominiam  et  iram  pro  pec- 
cat  is  suis,  ad  laudem  justitice  suce 
gloriosceJ" 

VIII.  Doctrina  de  suhlimi  hocpree- 
destinationis  mysterio  non  sine  sum- 
ma  cura  et  prudentia  tractari  dehet,^ 
quo  nimirum  homines,  dum  voluntatl 
Dei  in  verho  ejus  rcvelatm  advertant 
animos,  eique  debitam  exhiheant  ohe- 
dientiam,  de  efficaci  sua  vocatione  cer- 
t lores  fact i,  ad  (ctcrmc  sure  elect ionis 
assurgere  possint  certitudlnem.''  If  a 
demmn  suppeditdbit  hcec  doctrina 
laudandi,  reverendi,  admirandique 


ity,  diligence,  and  abundant  (■,o\\'s,o-\Deum  argumentum/  quin  etiam  hu- 

'  I  Thess.  V.  0, 10;  Tit.  ii.  14.  '  Matt.  xi.  2r,,  2G ;   Rom.  ix.  1 7, 18,  21,  22  ; 
^  Rom.  viii.  30;  Eph.  i.  '>;  2  Thess.  ii.  13.  2  Tim.  ii.  10,  20 :  Jude  4  ;  1  Pet.  ii.  8. 

'  1  Pet.  i.  .-).  "  Rom.  ix.  20;  xi.  33;  Deut.  xxix.  29. 

*  John  xvii.  0 ;  Rom.  viii.  28  to  the  end ;  John  ^  2  Pet.  i.  10. 

vi.  G4,  G:);  viii.  47:  x.  2G;  1  Jolm  ii.  10.  "  Eph.  i.  G;  Rom.  xi.  33. 


THE  WESTMINSTER  CONFESSION  OF  FAITH,  1047. 


611 


lation  to  all  that  sincerely  obey  tlie 
gospel.' 


nnlitatls,  diligent  ice  ct  consolationis 
copioscc  onmihus  sincere  obcdientihus 
evangelio.^ 


Chaptkr  IV. 

Of  Creation. 

I.  It  pleased  God  the  Father,  Son, 
and  Holy  Ghost,^  for  the  manifes- 
tation of  the  glory  of  his  eternal 
power,  wisdom,  and  goodness,'  in 
the  beginning,  to  create  or  make 
of  nothing  the  world,  and  all  things 
therein,  whether  visible  or  invisi- 
ble, ill  the  space  of  six  days,  and  all 
very  good." 

II.  After  God  had  made  all  oth- 
er creatures,  he  created  man,  male 
and  female,'  with  reasonable  and 
immortal  souls,"  endued  with  knowl- 
edge, righteousness,  and  true  holi- 
ness, after  his  own  image,'  having  | 
the  law  of  God  written  in   tlieir 
hearts,'  and  power  to  fulfill  it ;'  and 
yet  under  a  possibility  of  transgres- 
sing, being  left  to  the  liberty  of 
their  own  will,  which  was  subject 
unto    change.'"      Beside    this    law 
written    in   their   hearts,  they  re- 
ceived a  command  not  to  eat  of 
the  tree  of  the  knowledge  of  good 


Cap.  IV. 
De  Creatione. 

I.  Deo,  Patri,  FiJio   ct   Spiritui 
sancto,  compJacitum  est,''  quo  cetermv 
Slice   cum  poteniia^   turn   sapienticd 
bonitatisque   cjloriani  manifestaret,' 
mimdum  himc,  et  qucs  in  eo  conti- 
nentur  universa  tarn  visibilia  quam 
invisibilia,  inprincipio  intra  sex  die- 
rum  spatium  creare,  seu  ex  nihilo  con- 
derc,  atqiie  omnia  quidem  bona  v  aide.' 
II.  Postquam  omncs  alias  creatu- 
ras  condidisset  Deus,  crcavit  homi- 
nem  marem  ct  fwminam,"  animabus 
inditis  rationalibus   ac    immortali- 
bus,'  imbutos  cognitione,  justitia,  vc- 
raque  sanctitate,  ad  suam  ipsius  ima- 
.ginem,'  liabentcs   in   cordibus   suis 
I  inscriptam  Bivinam  legem,'  simul  et 
candem  implendi  vires; '  non  famen 
sine  qitadam  violandi  possibilitate ; 
libcrtati    siquickm   permissi    erant 
voluntatis  sua;  liaud  immutabilis." 
Procter  autem  lianc  in  cordibus  eo- 
I  rum  inscriptam  legem  de  non  come- 
I  dendo  ex arbore scientice  boni  malique 


■  Gen.  i.  27. 


nj    „    ^-;    r>  n  on-  2Pet.  i.  10:  Eom.  viii.  "  Uen.  i. '^i .  ... 

33  ;  Luke  x.  M. 

.  HeK  i.  . .   «„  ,.  .,  3 ;   Gen.  i.  . ;  Job  ^    M,«    .^   S^^_  ^^.  ^^  ^  ^^_,,  ^^.  ,^, 

xxvi.  13;  xxxm.  4.  "        ..      ' 

3Ron>.i.20;Jev.x.l2;rsa.eIv.24;xxx.n.  ^^^^^^^ 

^  Gen.'ch.  i. ;  Heb.  xi.  3 ;   Cul.  i.  16  ;  Acts  ■»  Gen.  iii.  G  ;  Eccles.  vii.  29. 
xvii.  24. 


612 


SYMBOLA  EVANGELICA. 


and  evil;   wliicli  while  they  ke\>t  tnwidatum  insuper accepenint ;  quod 
they  were  happy  in  their  comninn-  certe  quam  dm  observabanf,  commti- 


ion  with  (lod,'  and  had  dominion 
over  the  creatures.' 

Chapter  V. 

0/  Providence. 

Godj  the  great  Creator  of  all 
things,  doth  uphold/  direct,  dis- 
pose, and  govern  all  creatures,  ac- 
tions, and  things,*  from  the  great- 
est even  to  the  least,"  by  his  most 
wise  and  holy  providence,*  accord- 
ing to  his  infallible  foreknowledge' 
and  the  free  and  immutable  coun- 
sel of  his  own  will,^  to  the  praise 
of  the  glory  of  his  wisdom,  power, 
justice,  goodness,  and  mere}-." 

II.  Although  in  relation  to  the 
foreknowledge  and  decree  of  God, 
the  first  cause,  all  things  come  to 
pass  immutably  and  infallibly,'"  yet 
by  the  same  providence  he  order- 
eth  them  to  fall  out,  according  to 
the  nature  of  second  causes,  either 
necessarily, freely,  or  contingently."  i 

III.  God,  in  his  ordinary  provi- 
dence,   maketh     use     of    means,"  j 
yet    is    free     to    work    without,"  I 


nione  Dei  heati  crant^  dominiuniqite 
hdbebant  in  creaturas."^ 

Cap.  v. 

De  rrovidentia. 

1. 3Iagnus  die  rcrum  omnium  cre- 
ator Dcus  sapicntissima  sua  ct  sanc- 
tissima  simid  providcntia^  crcaturas, 
act  tones,  rcsque*  a  maximis  usque  ad 
minimas^  universas  sustentaf/  diri- 
f/if,  ordinaf,  guhernatque  secundum 
infaUihdem  suam  prcescientiam,''  ct 
voluntatis  sua;  consilium  lihcrum  ac 
immutabile,^  ad  laudem  glorias  sa- 
piential siiW;  potcntiie,  justitia',  ho- 
nifatis,  ac  miser icordke.^ 

II.  Quamvis  respectu  proiscientice 
ac  decreti  Dei  {causce  primce)  om- 
nia immutabiliter  atque  infallihi- 
Uter  evcniant,^"  per  candem  tamen 
Hie  providentiam  cadem  ordinal 
evenire  necessario,  libere,  aut  con- 
tingenter,  pro  naiura  causarum  se- 
cundarum.^^ 

III.  Deus  in  providentia  sua  ordi- 
naria  mediis  utitur,^^  Us  tamen  non 
astringitur,  quo  minus  absque  cis/* 


'Gen.  ii.  27;  iii.  8-11,2.3. 

"  Gen.  i.  26,  28  ;  [Am.  ed.  Psa.  viii.  G-S]. 

=•  Heb.  i.  3. 

*  Dan.  iv.  34,  35  ;  Psa.  cxxxv.  G  ;  Acts  xvii. 

25,  26,  28;    Job,  chaps,  xxxviii.  xxxix. 
xl.  xli. 

*  Matt.  X.  29-31 ;  [Am.  ed.  Matt.  vi.  2G,  30]. 
"  Prov.  XV.  3 ;    [Am.  ed.  2  Cbron.  xvi.  0] ; 

Psa.  civ.  24  ;  cxlv.  17. 
'  Acts  XV.  18;  P.sa.  xciv.  8-11. 


"Eph.  i.  11;  Psa.  xxxiii.  10,  II. 

Msa.  Lxiii.  14;    Eph.  iii.  10;   Kom.  ix.  17; 

Gen.  xlv.7;  Psa.  cxlv.  7. 
'"  Acts  ii.  23. 

"  Gen.  viii.  22;  Jer.  xxxi.  35;  Exod.  xxi.  13; 
Dent.  xix.  5  ;   1  Kings  xxii.  28,  34  ;  Isa. 
X.  G,  7. 
"  Acts  xxvii.  31,  44;  Isa.  Iv.  10, 11 ;  Hos.  ii, 

21    22. 
"  Hos.  i.  7;   Matt.  iv.  4 ;  Job  xxxiv.  10. 


THE  WESTMINSTER  CONFESSION  OF  FAITH.  1G47. 


613 


above/  an<l   aguiust  them,  at  his 
pleasure." 

ly.  The  ahnighty  power,  un- 
searchable wisdom,  and  infinite 
goodness  of  God  so  far  manifest 
themselves  in  his  providence  that 
it  extendeth  itself  even  to  the  first 
fall,  and  all  other  sins  of  angels 
and  men,^  and  that  not  by  a  bare 
permission,^  but  such  as  hath  joined 
with  it  a  most  wise  and  powerful 
bounding,^  and  otherwise  ordering 
and  governing  of  them,  in  a  mani- 
fold dispensation,  to  his  own  holy 
ends;"  yet  so  as  the  sinfulness 
thereof  proceedeth  only  from  the 
creature,  and  not  from  God ;  who, 
being  most  holy  and  righteous,  nei- 
ther is  nor  can  be  the  author  or 
approver  of  sin,' 

Y.  The  most  wise,  righteous,  and 
gracious  God  doth  oftentimes  leave 
for  a  season  his  own  children  to 
manifold  temptations  and  the  cor- 
ruption of  their  own  hearts,  to  chas- 
tise them  for  their  former  sins,  or 
to  discover  unto  them  the  hidden 
strength  of  corruption  and  deceit- 
fulness  of  their  hearts,  that  they 
may  be  humbled;®  and  to  raise 
tliem  to  a  more  close  and  constant 


suj)ra'  ant  ctiam  contra  ca  ]_)ro  ar- 
hitrio  suo  opcretur.^ 

TV.  Omnipotentem  Dei  potentiam^ 
sapicntiam  inscrutahUenij  honitatem- 
que  infinitani  providcntia  ejus  eo 
usque  manifestat,  ut  vel  ad  primum 
lapsiim,  omniaqiie  reliqua  peccataj 
sen  homimim  sint  sive  am/clonDii,  se 
extendat;^  ncque  id  qiiidem  pcrmis- 
sione  nuda,*  verum  cui  conjimcta  est 
sapientissinia  potentissimaqnc  eoriim 
limitatio,^  ac  almsmodi  ad  sanctos 
sihi  propositos  fines  dispensatione 
midtiplici  ordinatio  et  guhcrnatio ;'^ 
ita  tamen  id  omn'is  corum  vitiositas 
a  solaprovcniat  creatura,  a  Deo  ncu~ 
tiquam,  qui  sanctissimus  quum  sit 
justissini  usque  neque  est,  nee  esse 
qiiidem  potest  peccati  autor  nut  ap- 
p  what  or. ' 

V.  SapientissimuSy  justissimus,  et 
gratiosissimus  idem  Deus,  sa^penu- 
mero  filios  suos  tentationihus  multi- 
fariis,  suorumque  cordium  corrup- 
tioni  ad  tempus  permittit;  quo  oh 
admissa  prius  peccata  castigct  eos, 
vel  corruptionis  iis  detegat  vim  oc- 
cultam,  cordiunique  suorum  fraudu- 
Jentiam  ut  Jmniilientur ; '  quoque  cos 
excitet  ad  strictam  magis  et  eonstan- 
tem  a  scipso  profcrendis  suppctiis 


>  Rom.  iv.  19-21. 

^  2  Kings  vi.  0  ;  D.an.  iii.  27. 

^  Rom.  xi.  82-34  ;  2  Sam.  xxiv.  1 ;   1  Chron. 

xxi.  1;    1  Kings  xxii.  22,  23;    1  Chron. 

X.  4,  13,  14;  2  Sam.  xvi.  10;  Acts  ii.  23; 

iv.  27,  28. 


*  Acts  xiv.  IG. 

'  Psa.  Ixxvi.  10;   2  Kings  xix.  28. 

"Gen.  1.20;  Isa.  x.  0,7,12. 

■James  i.  13,  14,  17;    1  John.  ii.  10;  Psa. 

1.  21. 
"  2  Chron.  xxxii.  2".,  20,  31 ;  2  Sam.  xxiv,  1. 


614 


SYMBOL  A  EVANGELICA. 


dependence  for  their  support  unto' 
himself,  and  to  make  them  more 
watchful  against  all  future  occa- 
sions of  sin,  and  for  sundry  other 
just  and  holy  ends.'^ 

VI.  As  for  those  wicked  and 
ungodly  men  whom  God,  as  a 
righteous  judge,  for  former  sins, 
doth  blind  and  harden,'  from 
them  he  not  only  withholdeth  his 
grace,  whereby  they  might  have 
been  enlightened  in  their  under- 
standings and  wrought  upon  in 
their  hearts,^  but  sometimes  also 
withdraweth  the  gifts  which  they 
had,*  and  exposeth  them  to  such 
objects  as  their  corruption  makes 
occasion  of  sin;"  and  withal,  gives 
them  over  to  their  own  lusts,  the 
temptations  of  the  world,  and  the 
power  of  Satan  ;'  whereby  it  comes 
to  pass  that  they  harden  them- 
selves, even  under  those  means 
which  God  useth  for  the  soften- 
ing of  others/ 

VII.  As  the  providence  of  God 
doth,  in  general,  reach  to  all  creat- 
ures, so,  after  a  most  special  man- 
ner, it  taketh  care  of  his  Church, 
and  disposeth  all  things  to  the 
good  thereof.* 


depcndentlani;  Quo  dcniqnc  adcersus 
omncs  occasiones  peccati  dc  futiiro 
redded  cmitiores.  Scd  et  oh  alios 
etiam  varios  fines,  jiistos  sanctosque 
sibi  propositosi' 

VI.  Quod  scclestos  illos  speetat 
impiosque  liomines,  quos  Beus,  id 
Justus  judex,  oh  peccata  prccceden- 
tia  exccecat  induratque  ;^  eis  ille 
non  solum  gratiam  suam  non  im- 
pertit,  qua  ij^sis  cum  illuminari 
intellectus,  turn  affici  corda  potuis- 
sent  ;*  sed  intcrdum  suhtrahit  eis 
qiiihus  inihufl  erant  dona,'  et  ipsos 
exponit  illiusmodi  ohjectis,  iinde 
corruptio  eorum  arripit  sihi  pec- 
candi  occasiones  ;'^  simulque  tra- 
dit  cos  suis  ipsorum  concupiscentiis 
et  tentationibus  mimdi,  et  potesiati 
Satanoi ;""  ex  quo  fit  td  sei2)sos 
ipsi  indiircnt,  et  quidcm  suh  iis- 
deni  mediis  quihus  utitur  Deus  ad 
alios  emolliendos.^ 


VII.  Providentia  Dei  sicut  ad 
omnes  creaturas  universali  modo 
se  extendit ;  ita  modo  plane  pecu- 
liarl  EcclesicG  sum  curam  gerif, 
ac  in  ejus  honum  disponit  uni- 
vcrsa." 


'  [Am.  ed.  «pon.] 

*  2  Cor.  xii.  7-5) ;    Psa.  Ixxiii.  throughout ; 

Ixxvii.  1-10,12;    Mark  xiv.  GG  to  the 
end;  John  xxi.  1.5-17. 
niom.i.  24,26,  28;  xi.  7,  8. 

*  Deut.  xxix.  4. 

*  Matt.  xiii.  12  ;  xxv.  29. 


=  Deut.  ii.  30 ;  2  Kings  viii.  12,  13. 

'  Psa.  Ixxxi.  11,12;  2  Thess.  ii.  10-12. 

«  Exod.  vii.  3 ;  viii.  1."),  32  ;  2  Cor.  ii.  15,  16 ; 

Isa.  viii.  14;  1  Pet.  ii.  7,  8;  Isa.  vi.  9, 10; 

Acts  xxviii.  26,  27. 
'  1  Tim.  iv.  10;    Amos  ix.  8,  9;    Pom.  viii. 

28;  Isa.  xliii.  3-5,  14. 


THE  WESTMINSTER  CONFESSION  OF  FAITH,  1647. 


615 


Chapter  VI. 

Of  the  Fall  of  Man,  of  Sin,  and  of  the  Pun- 
ishment thereof. 

I.  Onr  first  parents,  being  se- 
duced by  the  subtiltj  and  temp- 
tation of  Satan,  sinned  in  eating 
the  forbidden  fruit.'  This  their 
sin  God  was  pleased,  according  to 
]iis  wise  and  holy  counsel,  to  per- 
mit, having  purposed  to  order  it 
to  his  own  glory.^ 

II.  By  this  sin  they  fell  from 
their  original  righteousness  and 
communion  with  God,^  and  so  be- 
came dead  in  sin,^  and  wholly  de- 
filed in  all  the  faculties  and  parts 
of  soul  and  body.^ 

III.  They  being  the  root  of  all 
mankind,"  the  guilt  of  this  sin  was 
imputed,  and  the  same  death  in 
sin  and  corrupted  nature  conveyed 
to  all  their  posterity  descending 
from  them  by  ordinary  genera- 
tion.' 

ly.  From  this  original  corrup- 
tion, whereby  we  are  utterly  in- 
disposed, disabled,  and  made  op- 
posite to  all  good,*  and  wholly 
inclined  to  all  evil,"  do  proceed 
all  actual  transgressions.'" 

Y.   This   corrujDtion   of   nature. 


Cap.  VI. 

De  liominis   lapsu,   Je   peccato  ejusque 
poena. 

I.  Primi  parentes,  Satance  siib- 
tilitate  ac  tentatione  sedi(cti,fructus 
vet'iti  esu  2>eccavenmt.^  Hoc  eorum 
peccatum  secundum  sapiens  suum 
sanctumqiie  consilium  Deo  placuit 
permittere,  non  sine  proposito  il- 
lud  ad  siiam  ipsiiis  gloriam  ordi- 
nandi 

II.  Hoc  illi  peccato,  justitia  sua 
originali  et  communione  cum  Deo 
excidcnmt  ;^  itaque  facti  sunt  in 
peccato  mortui,*  atqiie  in  omnibus 
facultatihus  ac  partibus  animce  cor- 
porisque  pcnitus  contaminatij' 

III.  Quumque  illi  fuerint  radix 
totins  liumani^  generis,  hujusce  pec- 
cati  reatusfuit  imputatus,  eademque 
in  peccato  mors  ac  natura  corrupta 
propagata,  omnibus  illorum  poste- 
ris,  quotquot  ab  iis  or  dinar  ia  qui- 
dem  generatione  procreantur.'' 

IV.  Ab  hac  originali  labe  {qua 
ad  omne  bonum  facti  sumiis  inJia- 
biles  prorsus  ac  imjjotentes,  eique 
plane  oppositi,^  ad  malum  autem 
omne  proclives  penitusy  p>foveniunt 
omnia  peccata  actualia."^ 

V.  Hcec  naturce  corrnptio  durante 


'  Gen.  iii.  13;  2  Cor.  xi.  3. 

'  Rom.  xi.  32. 

=  Gen.  iii.  6-8 ;  Ecdes.  vii.  29 ;  Rom.  iii.  23. 

^  Gen.  ii.  17;    Eph.  ii.  1;    [Am.  ed.  Rom. 

V.  12]. 
'  Tit.  i.  It) ;  Gen.  vi.  5 ;  Jer.  xvii.  9 ;  Rom.  iii. 

10-19. 

Vol.  III.— R  k 


«  Gen.i.  27,28;  ii.  16,17;  Acts  xvii.  26;  Rom. 

V.  12, 15-19  ;  1  Cor.  xv.  21,  22,  45,  49. 
'  Psa.  Ii.  5 ;  Gen.  v.  3  ;  Job  xiv.  4 ;  xv.  14. 
*  Rom.  V.  6;    vii.  18;    viii.  7;    Col.  i.  21; 

[Am.  ed.  John  iii.  6]. 
'  Gen.  vi.  5;  viii.  21;  Rom.  iii.  10-12. 
■°  James  i.  14, 1 5 ;  Epli.  ii.  2,  3 ;  Matt.  xv.  19. 


616 


SYMBOLA  EVANGELICA. 


during  this  life,  doth  remain  in 
those  that  are  regenerated ; '  and 
although  it  be  through  Christ  par- 
doned and  mortified,  yet  both  it- 
self and  all  the  motions  thereof 
are  truly  and  properly  sin,* 

yi.  Every  sin,  both  original  and 
actual,  being  a  transgression  of  the 
righteous  law  of  God,  and  con- 
trary thereunto,^  doth,  in  its  own 
nature,  bring  guilt  upon  the  sin- 
ner,^ whereb}''  he  is  bound  over  to 
the  wrath  of  God^  and  curse  of 
tlie  law,"  and  so  made  subject  to 
death,"  with  all  miseries  spiritual,^ 
temporal,^  and  eternal.'" 

Chapter  VII. 
Of  God's  Covenant  with  Man. 

I.  The  distance  between  God  and 
the  creature  is  so  great  that  al- 
though reasonable  creatures  do 
owe  obedience  nnto  him  as  their 
Creator,  yet  they  could  never  have 
any  fruition  of  him  as  their  bless- 
edness and  reward  but  by  some 
voluntary  condescension  on  God's 
part,  which  he  hath  been  pleased 
to  express  by  way  of  covenant." 

II.  The  first  covenant  made  with 


hac  vita  manct  etiam  in  regenitis; ' 
et  quamvis  per  Christum  et  con- 
donata  sit  ct  morfijicata ;  nihilo 
minus  tarn  ipsa,  qiiam  ejus  motus 
universi  vere  sunt  ac  proprie  pec- 
cata.^  , 

VI.  Peccatitm  omne  cum  origi- 
nale  turn  actuale,  qimm  justcc  Dei 
legis  transgressio  sit  eique  contra- 
ria,^  peccatori  suapte  natura  rea- 
tum  infcrfj*  quo  ad  iram  Dei,^ 
ac  maledictionem  legis^  suheundam 
ohligatur,  adeoque  redditur  ohno- 
xius  mortV  simid  ct  miseriis  om- 
nibus spiritualibiis/  temporalihus,^ 
ac  oiternis.'"' 

Cap.  VII. 
De  foedere  Dei  cum  homine. 

I.  Tanta  est  inter  deitm  ct  crea- 
turam  distantia,  nt  licet  crcatmw 
rationales  ohedientiam  illi  ut  cre- 
atori  suo  deheant,  nidlam  tamcn 
fruitionem  ejus  tanquam  succ  hea- 
titudinis  ac  prmmii  habere  unquam 
pofuissent,  ni  vohintaria  fuisset 
aliqua  ex  parte  Dei  condescentio ; 
quam  ipsi  exprimere  placuit  icto 
f aider  e.^^ 

II.  Primum  foedus  cum  hominibus 


•  1  John  i.  8,  10;   Rom.  vii.  14,  17,  18,  23; 

James  iii.  2 ;  Prov.  xx.  9 ;   Eccles.  vii. 

20. 
""  Eom.  vii.  5,  7,  8,  25  ;  Gal.  v,  17. 
^  1  John  iii.  4. 
Mlom.  ii.  15;  iii.  9,19. 
'  Eph.  ii.  3. 
"  Gal.  iii.  10. 


'  Rom.  vi.  23. 
s  Eph.  iv.  18. 

°  Rom.  viii.  20 ;  Lam.  iii.  39. 
">  Matt.  XXV.  41 ;  2  Thess.  i.  9. 
"  Isa.  xl.  13-17;  Job  ix.  32,  33;   1  Sam.  ii. 

25  ;    Fsa.  c.  2,  3  ;    cxiii.  5,  G  ;  Job  xxii. 

2,  3;    XXXV.  7,  8;    Luke  xvii.  10;    Acts 

xvii.  24,  25. 


THE  WESTMINSTER  CONFESSION  OF  FAITH,  1G47. 


61' 


man  was  a  covenant  of  works/ 
wherein  life  was  promised  to 
Adam,  and  in  him  to  his  poster- 
ity/ upon  condition  of  perfect  and 
personal  obedience.^ 

III.  Man  by  his  fall  having 
made  himself  incapable  of  life  by 
that  covenant,  the  Lord  was  plfeased 
to  make  a  second,^  commonly  called 
the  covenant  of  grace :  wherein  he 
freely  offered  nnto  sinners  life  and 
salvation  by  Jesus  Christ,  requir- 
ing of  them  faith  in  him  that  they 
may  be  saved,^  and  promising  to 
give  nnto  all  those  that  are  or- 
dained unto  life  his  Holy  Spirit, 
to  make  them  willing  and  able  to 
believe." 

TV.  This  covenant  of  grace  is 
frequently  set  forth  in  the  Script- 
ure by  the  name  of  a  testament, 
in  reference  to  the  death  of  Je- 
sus Christ  the  testator,  and  to  the 
everlasting  inheritance,  with  all 
things  belonging  to  it,  therein  be- 
queathed.'' 

V.  This  covenant  was  different- 
ly administered  in  the  time  of  the 
law  and  in  the  time  of  the  gos- 
pel :^  under  the  law  it  was  admin- 
istered   by    promises,   prophecies. 


initum  erat  fcedus  operunij'  quo 
vita  Adamo  promissa  erat,  cjus- 
que  in  co  posteris,'  sub  condi- 
tione  obedientice  perfected  ac  perso- 
nalis.^ 

III.  Quum  autem  homo  lapsu  suo 
omnem  sibi  proistrnxisset  ad  vitam 
aditum  per  illud  foedus,  complacuit 
Domino  secundum  inire*  quod  vidgo 
?iicimus  Foedus  Gratiae ;  in  quo  pec- 
catoribus  offcrt  gratuito  vitam  ac 
salutem  per  Jesum  Christum,  fidem 
in  ilium  ab  its  requirens  ut  salven- 
tur;^  promittensque  omnibus  qui 
ad  vitam  ordinantur  se  spiritum 
suum  sanctum  daturum,  qui  in  illis 
operctur  credendi  cum  voluntatem 
turn  potcntiam.^ 

IV.  Hoc  foedus  Gratice  in  Scrip- 
tura  scepe  nomine  Testament!  in- 
digitatur,  respectu  nimirum  mortis 
Testatoris  Jesu  Christi,  ceiernceque 
illius  hcereditatis,  quam  is  tina  cum 
omnibus  cam  spectantibus  inihi  le- 
gabat.'' 

V.  Hoc  foedus  sub  Lege  atque  sub 
Evangelio  administratum  est  modo 
alio  atque  alio.^  Sub  Lege  quidem 
2)er  promissiones,  prophetias  et  sa- 
crificia,  per  circumcisionem,  agnum 


'  Gal.  iii.  12 ;   [Am.  ed.  Hos.  vi.  7;   Gen.  ii. 

1G,17]. 
'  Rom.  V.  12-20  ;  x.  5. 
=  Gen.  ii.l7;  Gal.  iii.  10. 
'  G.nl.  iii.  21 ;  Rom.  iii.  20,  21 ;  viii.  3;  Gen. 

iii.  l')-,  Isa.  xlii.  6. 


5  Mark  xvi.  15, 16;  John  iii.  16;  Rom.  x.  6, 
9 ;  Gal.  iii.  11 .  [Am.  ed.  v.  37]. 

«  Ezek.   xxxvi.    26,   27 ;    John   vi.  44,  45 ; 

'Heb.  ix.  15-17;  vii.  22;  Luke  xxii.  20; 
1  Cor.  xi.  25. 

8  2  Cor.  iii.  6-9. 


618 


SYMBOLA  EVANGELICA. 


sacrifices,  circumcision,  the  paschal 
lamb,  and  other  types  and  ordi- 
nances delivered  to  the  people  of 
the  Jews,  all  fore-signifying  Christ 
to  come,'  which  were  for  that  time 
sufficient  and  efficacious,  tln'ough 
the  operation  of  the  Spirit,  to  in- 
struct and  build  up  the  elect  in 
faith  in  the  promised  Messiah,'  by 
whom  they  had  full  remission  of 
sins  and  eternal  salvation ;  and  is 
called  the  Old  Testament.' 

YI.  Under  the  gospel,  when 
Christ  the  substance^  was  exhibit- 
ed, the  ordinances  in  which  this 
covenant  is  dispensed  are  the 
preaching  of  the  word  and  the 
administration  of  the  sacraments 
of  Baptism  and  the  Lord's  Sup- 
per;^ which,  though  fewer  in  num- 
ber, and  administered  with  more 
simplicity  and  less  outward  glory, 
yet  in  them  it  is  held  forth  in 
more  fullness,  evidence,  and  spir- 
itual efficacy,*  to  all  nations,  both 
Jews  and  Gentiles;'  and  is  called 
the  x^ew  Testament/  There  are 
not,  therefore,  two  covenants  of 
grace  differing  in  substance,  but 
one  and  the  same  under  various 
dispensations." 


pascalcm,  aJiosque  typos  ac  insti- 
tuta  populo  Judaico  tradita,  quce 
omnia  Venturum  Christum  prce- 
significahant;'^  erantque  ptro  ra- 
tionc  illorum  tcmporum  sufficientia, 
et  per  oxicrationcm  spiritMS  cfficacia 
ad  eledos  instruendum  ac  cedijican- 
dum  In  fide  inpromissum  Messiam,^ 
per  quern  plenam  peccatorum  re- 
missionem  ct  salutem  (dcrnam  sunt 
consccuti ;  diciturque  Vetus  Testa- 
raentum.' 

VI.  Sub  evangelio  autem,  cxlii- 
bito  jam  Christo,  substantia*  scili- 
cet ac  antitypo^  xwccscriptce  rationes 
in  quibus  hoc  foedus  dispensattir, 
sunt  prcedicatio  verbi,  et  admini- 
stratio  sacramentortim,  baptismi 
nempe  ac  coencc  Dominicce;''  in  qui- 
bus quidem  idut  numcro  xmuciori- 
bus,  Usque  simplicius  ac  minore 
cum  externa  gloria  administratis, 
cum  major e  tamen  x^lenitudine,  evi- 
dentia,  et  efficacia  spiritual  popu- 
lis  cunctis  tarn  Judmis  quam  Gen- 
tibus''  exhibetur;  Diciturque  No- 
vum Testamentum.*  Non  sunt 
ergo  duo  fwdera  gratice,  re  atque 
natura  discrepantia ;  scd  unum 
idemque,  licet  non  uno  modo  dis- 
penscdum.^ 


'  Heb.,  chaps,  viii.  ix.  x. ;  Kom.  iv.  11 ;  Col. 
ii.ll,  12;  ICor.v.  7;  [Am.ed.Col.ii.17]. 

*  1  Cor.  X.  1-4;  Heb.  xi.  13;  John  viii.  5G. 
'  Gal.  iii.  7-1),  14. 

*  Gal.  ii.  17;  [Am.  ed.  Col.  ii.  17]. 

'Matt,  xxviii.  19,  20;    1   Cor.  xi.  23-25; 
[Am.ed.  2Cor.iii.  7-11]. 


«  Heb.  xii.  22-28 ;  Jer,  xxxi.  33,  34. 

'  Matt.  xx\iii.  19  ;  Eph.  ii.  15-19. 

®  Luke    xxii.    20;     [Am.   ed.  Heb.   viii.   7- 

9]. 
°  Gal.  iii.  14, 10;  Acts  xv.  11 ;  Rom.  iii.  21-23, 

30;  Psa.  xxxii.  1 ;  Rom.  iv.  3,  G,  16,  17, 

23,  24 ;  Heb.  xiii.  8. 


THE  WESTMINSTER  CONFESSION  OF  FAITH,  1647. 


619 


Chapter  VIII. 
Of  Christ  the  Mediator. 

I.  It  pleased  God,  in  his  eternal 
purpose,  to  choose  and  ordain  the 
Lord  Jesus,  his  only-begotten  Son, 
to  be  the*]Mediator  between  God 
and  man,'  the  Prophet,"  Priest,^ 
and  King;^  the  Head  and  Saviour 
of  his  Cliurch,^  the  Heir  of  all 
things,®  and  Judge  of  the  world;' 
unto  whom  he  did,  from  all  eter- 
nity, give  a  people  to  be  his  seed,^ 
and  to  be  by  him  in  time  re- 
deemed, called,  justified,  sanctified, 
and  glorified.'* 

II.  The  Son  of  God,  the  second 
person  in  the  Trinity,  being  very 
and  eternal  God,  of  one  substance, 
and  equal  with  the  Father,  did, 
when  the  fullness  of  time  was 
come,  take  upon  him  man's  nat- 
ure,'" with  all  the  essential  proper- 
ties and  common  infirmities  there- 
of, yet  without  sin:"  being  con- 
ceived by  the  power  of  the  Holy 
Ghost  in  the  womb  of  the  Virgin 
Mary,  of  her  substance.'*  So  that 
two  whole,  perfect,  and  distinct 
natures,  the  Godhead  and  the  man- 
hood, were  inseparably  joined  to- 


Cap.  VIII. 
De  Christo  Mediatore. 

I.  Complacitnm  est  Deo  Filium 
ejus  unigenitimi  Dominum  Jesicm 
in  ccterno  suo  proposito  eligere  at- 
que  ordinare  ut  Mediator  esset  inter 
Denm  et  Jiominem,^  Propheta,^  Sa- 
cerdos,^  et  Bex,*  capid  idem  et  sal- 
vator  Ecdesice  suce;^  rcrttm  om- 
nium liccres,"  Mundique  Judex;'' 
cui  ah  cderno  populum  dedit  fatu- 
rum  ilU  in  semen,^  ac  per  dlwn 
stato  tempore  redimendum,  vocan- 
dum,  justificandum,  sanctificandum  ■ 
ac  glorificandum.^ 

II.  Fdius  Del  p)ersona  sccunda 
in  Trinitate,  verus  nempe  idem 
ceternusque  Dens,  suhstantioi  cum 
Patre  imius  ejusdemque,  cique  co- 
mqualis,  cum  advenerat  temporis 
pJenitudo,  assumpsit  naturam  Jm- 
manam,'"  una  cum  omnibus  ejus 
proprietatilms  cssentialihus,  com- 
munibusque  infirmitatibus,  immu- 
nem  tamen  a  peccato,^^  conceptus 
scilicet  in  utero  eque  substantia 
Maria  Virginis,'"  virtute  Sjjiritus 
Sancti.  Adeo  sane  ut  naturm  duce, 
tntegrce,  perfectce,  distinctceque  Del- 
tas ac  Jmmanitas  in  una  eademque 


'  Isa.  xlii.  1 ;    1  Pet.  i.  19,  20;  John  iii.  IG: 

2  Tim.  ii.  .5. 
-  Acts  iii.  22;  [Am.  ed.  Deut.  xviii.  15]. 
=  Heb.  V.  5,  6. 
^  Tsa.  ii.  G ;  Luke  i.  33. 
^  Eph.  V.  23. 
'  Heb.  i.  2. 


'  Acts  xvii.  31. 

*  John  xvii.  6 ;  Psa.  xxii.  30 ;  Isa.  liii.  10. 
»  1  Tim.  ii.  6;  Isa.  Iv.  4,  5;   1  Cor.  i.  30. 
'"John  i.  1,  U;    1  John  v.  20;    Phil.  ii.  6; 

Gal.  iv.  4. 
"  Heb.  ii.  14, 1G,17;  iv.  15. 
"  Luke  i.  27,  31,  35;  Gal.  iv.  4. 


620 


SYMBOLA  EVANGELICA. 


gether  in  one  person,  without  con- 
version, composition,  or  confusion.' 
Which  person  is  very  God  and 
very  man,  yet  one  Christ,  tlie 
only  mediator  between  God  and 
man.^ 

III.  The  Lord  Jesus,  in  liis  hu- 
man nature  thus  united  to  the  di- 
vine, was  sanctified  and  anointed 
with  tlie  Holy  Spirit  above  meas- 
ure ;^  having  in  him  all  the  treas- 
ures of  wisdom  and  knowledge,^ 
in  whom  it  pleased  the  Father  that 
all  fullness  should  dwell  ;^  to  the 
end  that,  being  holy,  harmless,  un- 
defiled,  and  full  of  grace  and  truth,° 
he  might  be  thoroughly  furnished 
to  execute  the  office  of  a  mediator 
and  surety.'  Which  office  lie  took 
not  unto  himself,  but  was  there- 
unto called  by  his  Father,*  who  put 
all  power  and  judgment  into  his 
hand,  and  gave  him  commandment 
to  execute  the  same.'' 

IV.  This  office  the  Lord  Jesus  did 
most  willingly  undertake,'"  which, 
that  lie  niiglit  discharge,  he  was  made 
under  the  law,"  and  did  perfectly 
fulfill  it ;"  endured  most  grievous 
torments  immediately  in  his  soul," 


persona  indissohibili  nexii  conjundce 
facrint,  sine  convcrsione,  composi- 
tione,  aid  confusione.^  Quw  qiiidcm 
persona  vere  Dens  est  ac  vere  homo, 
uniis  tamcn  Christus,  unicus  inter 
JDeum  et  liominem  Meclidtor." 

III.  Dominns  Jesus  in  Immana 
sua  natura  divince  hunc  modimi  con- 
jiincta  sanctificatus  est,  ac  Spiritu 
sancfo  supra  mensuram  ttnctus,^  in 
se  hahcns  omnes  sapienticti  notitioi- 
qiice  thesauros  ;*  in  quo  Patri  vi- 
sum est  iit  omnis  plenitudo  inha- 
bitaret,^  atque  eo  qnidem  fine  ut 
sanctuSj  innocuus,  intaniinatus,  ple- 
niisqne  gratice  ac  veritatis  exisfcns,'' 
ad  Mediatoris  Vadisque  munus 
exequendum  perfecte  esset  instruc- 
tus.''  Quod  ille  officium  nou  arri- 
Xmit  sihij  verum  a  Patre  erat  ad 
id  vocatus/  qui  omnem  ei  potesta- 
tem  ac  judicium  in  manus  dedit, 
und  cum  mandafo  exercendi.^ 

IV.  Hoc  munus  promtissima  vo- 
luntate  in  se  siiscejyit  Dominus 
Jesus,'"  quod  ut  expleret  /actus  est 
suh  Lege,"  earn  perfecte  imple- 
vit,'^  immediate  in  anima'^  sua  gra- 
vissimos   suhiit   cruciatus,   in   cor- 


'  Luke  i.  35;  Col.  ii.  9;  Rom.  ix.  5;   1  Pet. 

iii.  18;   1  Tim.  iii.  IG. 
'  Rom.  i.  3,  4;  1  Tim.  ii.  o. 
'  Psa.  xlv.  7  ;  John  iii.  34. 
*  Col.  ii.  3. 
»Col.  i.  19. 

«  Heb.  vii.  2G  ;  John  f.  14. 
'  Acts  X.  38 ;  Heb.  xii.  24 ;  vii.  22. 


«  Heb.  V.  4,  5. 

'  John  V.  22, 27;  Matt,  xxviii.  18;  Acts  ii.  36. 
'»  Psa.  xl.  7,  8 ;   Heb.  x.  5-10;  John  x.  18; 

Phil.  ii.  8. 
»'  Gal.  iv.  4. 
"Matt.  iii.  15;  v.  17. 

"  Matt.  xxvi.  37,  38  ;   Luke  xxii.  44  ;  Matt, 
xxvii.  46. 


THE  WESTMINSTER  CONFESSION  OF  FAITH,  lGi7. 


621 


and  most  painful  sufferings  in  his 
body;'  was  crucified,  and  died;^ 
was  buried,  and  remained  under  the 
power  of  death,  yet  saw  no  corrup- 
tion.' On  the  tliird  day  he  arose 
from  the  dead,^  with  the  same  body 
in  which  he  suffered;'  with  which 
also  he  ascended  into  heaven,  and 
there  sitteth  at  the  right  hand  of 
his  Father,''  making  intercession;' 
and  shall  return  to  judge  men  and 
angels  at  the  end  of  the  world.* 

V.  The  Lord  Jesus,  by  his  per- 
fect obedience  and  sacrifice  of 
himself,  which  he  through  the 
eternal  Spirit  once  offered  up  unto 
God,  hath  fully  satisfied  the  jus- 
tice of  his  Father,'  and  purchased 
not  only  reconciliation,  but  an  ever- 
lasting inheritance  in  the  kingdom 
of  heaven,  for  all  those  whom  the 
Fatlier  hath  given  unto  him.'" 

VI.  Although  the  work  of  re- 
demption was  not  actually  wrought 
by  Christ  till  after  his  incarnation, 
yet  the  virtue,  efficacy,  and  benefits 
thereof  were  communicated  unto 
the  elect,  in  all  ages  successively 
from  the  beginning  of  the  world, 
in  and  by  those  promises,  types. 


Ij^ore^  vero  perpessiones  quam  ma- 
xime  dolor ijicas ;  crucifixus  est,  ac 
mortmis ;'  scpultus  est,  mansifque 
sub  mortis  potcstate  ;  nee  tamen  ul- 
lam  vidit  corruptionem.^  Tcrtio  die 
surrexit  a  mortuis,*  cum  eodem  in 
quo  passus  fiicrat  corpore,^  cum  quo 
etiam  aseendit  in  coelum,  ihique  se- 
dens  ad  dextram  Patris^  intercedit,'' 
reditiirus  inde  in  consummatione 
mundi,  ad  homines  angclosque  ju- 
dicandum.^ 

V.  Bominus  Jesus  ohedientia  sua 
perfeeta,  siiiqiie  ipsius  sacrificio ; 
quod  per  ceternum  Spiritum  Deo 
semel  ohtidit,  justiticc  Patris  pJene 
satisfecitj^  ac  omnibus  et  a  Patre 
datis  non  modo  reconciliationem ; 
verum  etiam  ceternam  Jicereditatem 
in  regno  coslorum  acquisivit.'" 


YI.  Quamvis  redemptionis  opus 
non  nisi  post  incarnationem  ejus, 
a  Christo  quidem  actit  effectum 
fuerit,  vis  tamen  ejus,  efficacia,  et 
beneficia  per  omnia  iam  inde  a 
mundi  primordiis  elapsa  secida 
electis  sunt  communicafa,  in  et  p>er 
promissiones  illas,  typos,  et  saeri- 


'  Matt.,  chaps,  xxvi.  xxvii. 

'  Phil.  ii.  8. 

=  Acts  ii.  23,  24,  27  ;  xiii.  37 ;  Rom.  vi.  9. 

*  1  Cor.  XV.  3,  4. 

«  John  XX.  25,  27. 

«  Mark  xvi.  19. 

'  Kom.  viii.  34 ;  Heb.  ix.  24 ;  vii.  25. 


8  Rom.  xiv.  9,  10  ;  Acts  i.  11 ;  x.  42;   Matt. 

xiii.  40-42  ;  Jude  6  ;  2  Pet.  ii.  4. 
»  Rom.  V.  19 ;  Heb.  ix.  14,  1 6  ;  x.  14  ;  Eph.  v. 

2 ;  Rom.  iii.  25,  26. 
"  Dan.  ix.  24,  26  ;  Col.  i.  19,  20  ;  Eph.  i.  11, 
14  ;  John  xvii.  2 ;  Heb.  ix.  12, 15. 


022 


SYMBOLA  EVANGELICA. 


and  sacrifices,  wiiereiii  he  was  re- 
vealed, and  signified  to  be  the  seed 
of  the  woman  which  should  bruise 
the  serpent's  head,  and  the  lamb 
slain  from  the  beginning  of  the 
world,  being  yesterday  and  to-day 
the  same  and  forever.' 

VII.  Christ,  in  the  woi'k  of  me- 
diation, acteth  according  to  both 
natures;  by  each  nature  doing  that 
which  is  proper  to  itself;'  yet,  by 
i-eason  of  the  unity  of  the  person, 
that  which  is  proper  to  one  nature 
is  sometimes,  in  Scripture,  attrib- 
uted to  the  person  denominated 
by  the  other  nature/ 

VIII.  To  all  those  for  whom 
Christ  hath  purchased  redemption 
he  doth  certainly  and  effectuall}' 
apply  and  communicate  the  same;* 
making  intercession  for  them,'  and 
revealing  unto  them,  in  and  by  the 
Word,  the  mysteries  of  salvation  ;^ 
effectually  persuading  them  by  his 
Spirit  to  believe  and  obey ;  and 
governing  their  hearts  by  his  Word 
and  Spirit;'  overcoming  all  their 
enemies  by  his  almighty  power  and 
wisdom,  in  such  manner  and  ways 
as  are  most  consonant  to  his  wonder- 
ful and  unsearchable  dispensation.* 


ficia,  quihus  revclatitm  crat  ct  sig- 
nifcatum  Imnc  esse  semen  illud 
mulieris,  quod  contriturum  erat 
serpcntis  caput,  agnumque  ilium 
mactatum  ah  initio  mundi ;  id  qui 
Jieri  ac  hodie  idem  est  eVm  sempi- 
termnn.' 

VII.  Christus  in  opere  Media- 
torio  agit  secundum  iitramque  na- 
turam,  id  agens  per  ntramvis,  quod 
eidem  x^roprium  est,'  nohnunquam 
tamen  Jit  propter  personce  iinita- 
tem  ut  quod  uni  naturce  propri- 
um  est,  per  some  ah  altera  natnra 
denominatce  in  Scriptura  trihua- 
tur.^ 

VIII.  Pro  quihus  Christus  re- 
demptionem  acquisivit,  iis  omnihus 
certo  quidem  ac  efficaciter  earn  ap- 
plicat  impertitque,*  pro  eis  inter- 
cedens,''  eisque  in  verho  et  per  ver- 
hum  revelans  mysterium  salutis,^ 
per  Spiritum  suum  eis  id  credere 
velint  ac  ohedire  persuaderis  effica- 
citer,'' eorumque  gid)ernans  corda 
verho  suo  spirituque ;  sed  et  vi  sua 
omnipotcnti,  ac  sapientia  dehcllans 
omnes  eorum  Iwstcs,  iis  autem  mo- 
dis  mediisque  quce  admirahili  et 
inscrutahili  ejus  dispensationi  sunt 
maxinie  consentanea.^ 


'Gal.  iv,  4,  5;    Gen.  iii.  15;    Rev.   xiii.  8; 

Ileb.  xiii.  8. 
'  Heb.  ix.  14;  1  Pet.  iii.  18. 
^  Acts  XX.  28  ;  John  iii.  13  ;  1  John  iii.  10. 
*  John  vi.  37,  39;  x.  15,  16. 
"  1  John  ii.  1,  2;   Rom.  viii.  34. 


'  John  XV.  13,  IT);  Eph.  i.  7-9;  John  xvii.  G. 
'  John  xiv.  16;    Heb.  xii.  2;   2  Cor.  iv.  13; 
■Rom.  viii.  9,  14;   xv.  18,  19;   John  xvii. 

17. 
•^  Tsa.  ex.  1  ;  1  Cor.  xv.  25,  26  ;  Mai.  iv.  2,  3 ; 

Col.  ii.  15. 


THE  WESTMINSTER  CONFESSION  OF  FAITH,  1G47. 


623 


Chapter  IX. 
Of  Free-will. 

I.  God  hath  endued  the  will  of 
man  with  that  natural  liberty,  that 
Ms  neither  forced  nor  by  any  ab- 
solute necessity  of  nature  deter- 
mined to  good  or  evil." 

II.  Man,  in  his  state  of  inno- 
cency,  had  freedom  and  power  to 
will  and  to  do  that  which  is  good 
and  well-pleasing  to  God,  but  yet 
mutably,  so  that  he  might  fall  from 
it.^ 

III.  Man,  by  his  fall  into  a  state 
of  sin,  hath  wholly  lost  all  ability 
of  will  to  any  spiritual  good  ac- 
companying salvation  ;^  so  as  a  nat- 
ural man,  being  altogether  averse 
from  that  good,^  and  dead  in  sin,' 
is  not  able,  by  his  own  strength,  to 
convert  himself,  or  to  prepare  him- 
self thereunto.* 


IV.  When  God  converts  a  sin- 
ner, and  translates  him  into  the 
state  of  grace,  he  freeth  him  from 
his  natural  bondage  under  sin,*" 
and  by  his  grace  alone  enables 
him  freely  to  will  and  to  do  that 
which  is  spiritually  good;"  yet  so 


Cap.  IX. 

De  lihero  arhitrio. 

I.  Earn  Immance  voluntah  natu- 
ralem  Dcus  indidit  libertatem,  nt 
nee  cogcdur  imqiiam,  ncque  ahso- 
lida  idla  naturce  ncccssHcde  ad  ho- 
num  aid  malum  detcrmmctitr." 

II.  Homo  in  statu  innoccntiw 
libertatem  Jiahuit  ae  potcntiam, 
quod  honimi  crat  Dcoque  gratum 
volcndi  agendique  ;^  midabditcr  ta- 
men,  ita  ut  ilia  potuerit  cxci- 
dere* 

III.  Homo  per  lapsnm  suum  in 
statum  p)cecatij  potentiam  omnem 
quam  habuerat  voluntas  ejus  ad 
honum  aliquod  spirituale  et  saluti 
eontiguum  amisit  penitus ;  ^  adeo 
sane  td  naturalis  Jiomo,  ufpote  ah 
ejusmodi  bono  abhorrens  prorsus,^ 
ac  in  peceato  mortims,''  non  possit 
unquam  suis  ipsius  virihus  conver- 
tere  semef,  sed  ne  quidem  ad  con- 
versionem  se  vel  pro'parare.^ 

IV.  Quandocunque  Deus  convcrtit 
ac  in  statum  gratice  transfert  pec- 
catorem,  eundem  eximit  naturali 
sua  sub  peecato  scrvitufe,^  solaque 
gratia  sua  potentem  reddit  cul  sjn- 
rituale  bonum  volendum  pra'stan- 
dumqtte;'°    ita    tamcn    nt  propter 


'  [Am.  ed.  inserts  j7.] 

^  Matt.  xvii.  12;  James  i.  14;  Deut.  xxx.  19; 

[Am.  ed.  John  v.  40]. 
=  Eccles.  vii.  29 ;   Gen.  i.  26. 

*  Gen.  ii.  IG,  17;  iii.  G. 

*  Eom.  V.  G  ;  viii.  7  ;  John  xv.  5. 


«  Rom.  iii.  10,12. 

'Eph.  ii.  1,  o;  Col.  ii.  13. 

"  John  vi.  44,  Go  ;  1  Cor.  ii.  14  ;  Eph.  ii.  2-5; 

Titus  iii.  3-5. 
"Col.  i.  13;  John  viii.  34,36. 
•»  Phil.  ii.  13 ;  Rom.  vi.  18,22. 


624 


SYJIBOLA  EVANGELICA. 


as  that,  by  reason  of  his  remaining 
corruption,  he  doth  not  perfectly, 
nor  only,  will  that  which  is  good, but 
doth  also  will  that  which  is  evil.' 

V.  The  will  of  man  is  made 
perfectly  and  immutably  free  to 
good  alone,  in  the  state  of  glory 
only.= 

Chapter  X. 
Of  Effectual  Callinrj. 

I.  All  those  whom  God  hath  pre- 
destinated unto  life,  and  those  only, 
he  is  pleased,  in  his  appointed  and 
accepted  time,  effectually  to  call,^ 
by  his  Word  and  Spirit,*  out  of 
that  state  of  sin  and  death,  in  which 
they  are  by  nature,  to  grace  and 
salvation  by  Jesus  Christ;^  enlight- 
ening their  minds,  spiritually  and 
savingly,  to  understand  the  things 
of  God;°  taking  away  their  heart 
of  stone,  and  giving  unto  them  an 
heart  of  flesh;'  renewing  their 
wills,  and  by  his  almighty  power 
determining  them  to  that  which 
is  good,'  and  eifectually  drawing 
them  to  Jesus  Christ ;"  yet  so  as 
they  come  most  freely,  being  made 
willing  by  his  grace." 

II.  This  effectual  call  is  of  God's 


mancntcm  adhiic  in  eo  comqit'io- 
ncni,  lonum  nee  perfede  velit ;  ne- 
qiie  id  tantummodo,  verum  etiani 
qiiandoque  malum.' 

V.  Voluntas  liumana  perfede  ac 
imnndahilitcr  libera  ad  honum  so- 
lum rcdditur  non  nisi  in  statu 
gloriw.'^ 

Cap.  X. 

De  vocatione  efficaci. 

I.  Deus  quos  ad  vitam  prmdestina- 
vit  omnes,  eosqiie  solos  dignatur  per 
vcrbum  suiim  d  spiritum '  constittdo 
suo  acceptoque  tempore  vocare  effi- 
caciter'^  e  statu  illo  peccati  d  mor- 
tis in  quo  sunt  natura  constituti, 
ad  gratiam  ac  salutem  per  Jesum 
Christum;^  idque  mentes  eorum 
illuminatido,  id  modo  spirituali  et 
salutari  qtice  Dei  sunt  intelligant ^'^ 
tollendo  eorum  cor  lapideiim,  do- 
nandoque  eis  cor  carnemn;''  volun- 
tates  eonmi  renovando  ac  pro  po- 
tentia  sua  omnipotente  ad  honum 
determinaudo,^  d  ad  Jesum  Chri- 
stum traliendo  efficaciter  ;^  ita  ta- 
men  id  illi  niliilominus  liherrime 
veniantj  volentes  nemj^e  facti  x)er 
illius  gratiam.'^" 

II.  Efficax  hcec  vocatio  est  a  sola 


'  Gal.  V.  1 7  ;  Rom.  vii.  15, 18,  19,  21,  23. 
=  Eph.  iv.  13;   Heb.  xii.  23;    1  John  iii.  2; 

Jude  24. 
'  Rom.  viii.  30  ;  xi.  7  ;  Eph.  i.  10,  11. 
*  2  Tliess.  ii.  13, 14  ;  2  Cor.  iii.  3,  6. 
'Rom.  viii.  2;    Eph.  ii.  1-5;    2  Tim.  i.  d, 

10. 


^  Actsxxvi.18;  1  Cor.ii.10,12;  Eph.i.  17, 18. 

'  Ezek.  xxxvi.  26. 

^Ezek.  xi.  19;  Phil.  ii.  13;  Deut.  xxx.  6; 

Ezek.  xxxvi.  27. 
'  Eph.  i.  19;  John  vi.  44,  45. 
"  Cant.  i.  4  ;  Psa.  ex.  3  ;  Johu  vi.  37;  Rom. 

vi.  lG-18. 


THE  WESTMINSTER  CONFESSION  OF  FAITH,  1G47. 


625 


free  and  special  grace  alone,  not 
from  any  thing  at  all  foreseen  in 
man;'  who  is  altogether  passive 
therein,  nntil,  being  quickened  and 
renewed  by  the  Holy  Spirit,^  he 
is  thereb}'  enabled  to  answer  this 
call,  and  to  embrace  the  grace 
offered  and  conveyed  in  it/ 

III.  Elect  infants,  dying  in  in- 
fancy, are  regenerated  and  saved 
by  Christ  through  the  Spirit,"  who 
worketh  when,  and  where,  and 
how  he  pleaseth/  So  also  are  all 
other  elect  persons,  who  are  in- 
capable of  being  outwardly  called 
by  the  ministry  of  the  Word/ 

IV.  Others,  not  elected,  although 
they  may  be  called  by  the  ministry  of 
the  Word,''  and  may  have  some  com- 
mon operations  of  the  Sj^irit,®  yet 
tliey  never  truly  come  unto^  Christ, 
and  therefore  can  not  be  saved : '" 
much  less  can  men,  not  professing 
the  Clij-istian  religion,  be  saved  in 
any  other  way  whatsoever,  be  they 
never  so  diligent  to  frame  their 
lives  according  to  the  light  of  na- 
ture and  the  law  of  that  religion 
they  do  profess;"  and  to  assert 
and    maintain    that    they    may   is 


Dei  gratia^  gratuita  ilia  et  speciali; 
a  nulla  autem  re  in  liominc  prcc- 
visa;^  qui  in  hoc  negotio  se  liahd 
onmino  passive,  donee  per  spiritmn 
sanctum  vivificatus  ac  rcnovatus,'' 
potis  inde  factus  sit  vocationi  liuic 
respondere,  gratiamque  inibi  ohla- 
tam  et  exliibitam  amplcxari.'' 

III.  Electi  infantes  in  infantia 
sua  morientes  regenerantur  salvan- 
turque  a  Christo  per  sjnritum*  {qui 
quando  et  ubi,  et  quo  sibi  j)lacuerit 
modo  operatur),^  sicut  et  reliqui  electi 
omnes,  quotquot  exterme  vocationis 
per  ministerium  verbi  sunt  inca- 
paces.^ 

IV.  Alii  autem,  qui  non  electi  sunt, 
id  tit  verbi  ministerio  vocari possint,^ 
communesque  nonnullas  operationes 
Spiritus  experiri^  nunquam  tamcn 
vere  ad  Christum  accedunt,  proin- 
deque  nee  salvari  possunt.^"  Multo 
quidem  minus poterunt  illi,  quotquot 
religionem  Christianam  non  proji- 
tentur  {summam  licet  operam  nava- 
verint  moribus  suis  ad  naturce  lu- 
men, istiusque  quam  projitentur  re- 
ligionis  legem  componendis),  extra 
hanc  unicam  viam  salutem  imquam 
obtinere,^'  Atque  huic  quidem  contra- 


'  2  Tim.  i.  9 ;  Titus  iii.  4,  5 ;  Eph.  ii.  4,  5, 8, 9 ;     *  John  iii.  8 


Rom.  ix.  11. 
"  1  Cor.  ii.  U;  Rom.  viii.  7;  Eph.  ii.  .'). 
'  John  vi.  37 ;    Ezek.   xxxvi.  27 ;    John  v. 

25. 
*  Luke  xviii.  15,  16,  and  Acts  ii.  38,  39,  and 

Joiin  iii.  o,  '),  and  1  John  v.  12,  and  Rom. 

viii.  9,  compared. 


«  1  Joim  V.  12;  Acts  iv.  12. 

'  Matt.  xxii.  1 4. 

«  Matt.  vii.  22;  xiii.  20,  21  ;  Heb.  vi.  4,  5. 

'  [Am.  ed.  <o.] 
'»  John  vi.  G4-GG;  viii.  24. 
"  Acts  iv.  12 ;  John  xiv.  G ;  Eph.  ii.  12 ;  John 
iv.  22 ;  xvii.  3. 


626 

very    pernicious, 
tested.' 


SYMBOLA  EVANGELICA 

and   to    be    de- 


Chapter  XL 

Of  Justification. 

I.  Those  whom  God  effectually 
calleth  he  also  freely  justifieth;'' 
not  by  infusing  righteousness  into 
them,  but  by  pardoning  their  sins, 
and  by  accounting  and  accepting 
their  persons  as  righteous :  not 
for  any  thing  wrought  in  them, 
or  done  by  tliem,  but  for  Christ's 
sake  alone;  nor^  by  imputing  faith 
itself,  the  act  of  believing,  or  any 
other  evangelical  obedience  to 
them,  as  their  righteousness ;  but 
by  imputing  the  obedience  and 
satisfaction  of  Christ  unto  them,* 
they  receiving  and  resting  on  him 
and  his  righteousness  by  faith ; 
which  faith  they  liave  not  of 
themselves,  it  is  the  gift  of  God.^ 

II.  Faith,  thus  receiving  and 
resting  on  Christ  and  his  rio-ht- 
eousness,  is  the  alone  instrument 
of  justification  ;'  yet  is  it  not  alone 
in  tlie  person  justified,  bnt  is  ever 
accompanied  with  all  other  saving 
graces,  and  is  no  dead  faitli,  but 
worketh  by  love.' 

III.  Christ,  by  his  obedience  and 


rium  statuere  ac  defendere,  pernicio- 
sum  admodum  est  ac  detestandion.^ 

Cap.  XI. 

De  Justijicatione. 

I.  Quos  Deus  vocat  efficaciter,  eos- 
dcm  ctiam  gratis  justijicat,^  noil 
qnidcm  jiistitiam  its  wfundendo, 
sed  corum  peccata  condonando, 
pcrsonasqne  pro  justis  rcpidando 
atqnc  acceptando ;  neqiie  id  certe 
proptter  quicquam  aid  in  its  pro- 
ducttmij  aut  ah  iis  prcestitimi,  ve- 
rum  Christi  soliits  ergo;  eisque 
ad  jiistitiam  non  fidem  ipsam,  nan 
crcdendi  actum,  aid  aliam  quam- 
cunque  ohedientiam  evangclicam, 
verum  ohedientiam  ac  sat isf actio- 
nem Christi  impidando,^  eum  nempe 
recipientihus,  eique  ac  justiti(e  ejus 
per  fidem  innitentihus ;  quam  illi 
fidem  ex  dono  Dei,  non  a  seipsis, 
hahent." 

II.  Fides  Jioc  modo  Christum  re- 
cipicns,  eique  innitens  etc  jnstitice 
ejus,  estjustifieationis  unicum  instru- 
mentiim  ;'^  inhomine  tamenjustificato 
h(cc  non  est  solitaria,  verum  gratiis 
aliis  omnihus  salutarihus  semper  co- 
mitata;  neque  est  hccc  ficles  mortua, 
sed  qucc  per  charitcdem  operatitr.'' 

III.  Qui  hunc  in  modum  justifi- 


'  2  John  9-11;    1   Cor.  xvi.  22 ;    Gal.  i.  6- 

8. 
Mtom.  viii.30;  iii.  24. 
^  [Am.  ed.  not.'] 
*  Kom.  iv. /)-8;  2  Cor.  v.  ID,  21 ;  Rom.  iii. 

22,  24,  25,  27,  28 ;  Titus  iii.  .5,  7 ;  Eph.  i. 


7 ;  Jer.  xxiii.  6  ;  1  Cor.  i.  30,  31  ;  Kom. 

V.  17-19. 
Acts  X.  44;    Gal.  ii.  IG;   Thil.  iii.  9 ;    Acts 

xiii.  38,39;  Eph.  ii.  7,8. 
John  i.  12;  Kom.  iii.  28;  v.  1. 
James  ii.  17,  22,  LG;  Gal.  v.  G. 


THE  WESTMINSTER  CONFESSION  OF  FAITH,  1G47. 


627 


death,  did  fully  discliarge  the  debt  | 
of  all  those  that  are  thus  justified, 
and  did  make  a  proper,  real,  and 
full  satisfaction  to  his  Father's 
justice  in  their  behalf.'  Yet  in- 
asmuch as  he  was  given  by  the 
Father  for  them,'  and  his  obe- 
dience and  satisfaction  accepted 
in  their  stead,'  and  both  freely, 
not  for  any  thing  in  them,  their 
justification  is  only  of  free  grace;* 
that  both  the  exact  justice  and  rich 
grace  of  God  might  be  glorified  in 
the  justification  of  sinners.' 


IV.  God  did,  from  all  eternity, 
decree  to  justify  all  the  elect,"  and 
Christ  did,  in  the  fullness  of  time, 
die  for  their  sins,  and  rise  again 
for  their  justification:'  neverthe- 
less, they  are  not  justified  until 
the  Holy  Spirit  doth,  in  due  time, 
actually  apply  Christ  unto  them.' 

Y.  God  doth  continue  to  for- 
give the  sins  of  those  that  are 
justified;'  and  although  they  can 
never  fall  from  the  state  of  justi- 
fication,'" yet  they  may  by  their 
sins  fall  under  God's  fatherly  dis- 
pleasure, and  not  have  the  light 
of  his  countenance  restored  unto 
them,    until    they    humble    them- 


cantur,  corum  omnium  dcbita  Chri- 
stuspcr  ohcdientiam  suam  mortcmque 
prorsiis  dissolvit;  corumque  vice  ju- 
stitice  Patris  sui  realem,  plcnam,  et 
propric  didam  satisfactionem  prcE- 
stitit.'    Quum  tamen  non  propter  in 
Us  quicqiiam,  verum  gratuito  Pater 
cum  Christum  ipsumpro  eis  dederit^ 
turn  ohedientiam  ejus  ac  satisfactio- 
nem tanquam  eoriim  loco  constituti^ 
acceptaverit;  omnino  a  gratia  gratii- 
ita  est  eorumjustificatio;*  Quo  nimi- 
rum  Dei  turn  accurata  justitia  turn 
locuples  gratia  glorificata  foret  in 
justificatione  peccatorum.'' 

lY.  Ab  ceterno  decrevit  Bcus  clec- 
tos  omnes  justificare,^  Christusque  in 
temporis  plenitudine  morttius  est  pro 
eorum  peecatis,  et  in  justificationem 
corum  resurrexit : '  niliilo  minus  ta- 
men pistificati  prius  non  sunt,  quam 
Christum  eis  in  tempore  suo  oppiortu- 
no  Spiritus  Sanctus  actu  applicuerit.^ 
Y.  Persevered  Beus  eorum  pec- 
cata  condonare  quos  semel  justifi- 
cavit,^  quin  et  etiamsi  excidere  statu 
justificationis  nunquam  possint-/'' 
fieri  tamen  potest  ut  irce  Dei,  pa- 
ternce  qiiidem  illi,  per  peccata  sua 
se  exponant,  nee  lumen  patcrni  vul- 
tus  prius  sibi  habcant  I'estitutum, 
quam    semet    ipsos    humiliaverint, 


'  Rom.  V.  8-10, 19;  1  Tim.  ii.  .'),  6;  Heb.  x. 

10,  14;    Dan.  ix.  24,  20;    Isa.  liii.  4-6, 

10-12. 
"  Rom.  viii.  32. 

=  2  Cor.  v.,  21 ;   Matt.  iii.  17;  Eph.  v.  2. 
*  Rom.  iii.  24 ;  Eph.  i.  7. 


5  Rom.  iii.  26;  Eph.  ii.  7. 

»  Gal.  iii.  8 ;  1  Pet.  i.  2,  Ii),  20;  Rom.  viii.  SO. 

'  Gal.  iv.  4;  1  Tim.  ii.  6;   Rom.  iv.  2.5. 

"  Col.  i.  21,  22;   Gal.  ii.  10;  Titus  iii.  4-7. 

'  Matt.  vi.  12;   1  John  i.  7,  'J;  ii.  1,  2. 

'"  Luke  xxii.  32;  John  x.  28;  Heb.  x.  14. 


G28 


SYMBOLA  EV ANGELICA. 


selves,  confess  their  sins,  beg  par- 
don, and  renew  their  faith  and 
repentance.' 

VI.  The  justification  of  believ- 
ers under  the  Old  Testament  was, 
in  all  these  respects,  one  and  the 
same  with  the  justification  of  be- 
lievers under  the  New  Testament." 

Chapter  XII. 
Of  Adoption. 

All  those  that  are  justified  God 
vouchsafeth,  in  and  for  his  only 
Son  Jesus  Christ,  to  make  par- 
takers of  the  grace  of  adoption  ;^ 
by  which  they  are  taken  into 
the  number,  and  enjoy  the  lib- 
erties and  privileges  of  the  chil- 
dren of  God;^  have  his  name  put 
upon  them;^  receive  the  Spirit  of 
adoption;'  have  access  to  the 
throne  of  grace  with  boldness;' 
are  enabled  to  cry,  Abba,  Father;^ 
are  pitied,"  protected,'"  provided 
for,"  and  chastened  by  him  as  by 
a  father;'''  yet  never  cast  off," 
but  sealed  to  the  day  of  redemp- 
tion," and  inherit  the  promises,"  as 
heirs  of  everlasting  salvation." 


peccata  agnoverint,  implor  aver  hit 
veniani,  fidcm  denique  et  pcenitcn- 
tiam  sitam  renovaverinV 

VI.  Justificatio  fiddium  sub  Vc- 
tere  ac  Novo''  Testamcnto  quoad 
isthccc  omnia  est  una  eademqiie.^ 


Cap.  XII. 
De  Adoptione. 

Dens  jnstijicatos  omnes  dignatur 
in  fiJio  siio  unigcnito  Jesu  Chrisfo, 
ct  propter  eiindem  partieipes  facere 
gratice  Adoptionis;^  per  quam  in  nu- 
merum  filiornm  Dei  assumunttir,  ta- 
liumque  immunitatibns  ac privilegiis 
^Jotiuntur,*  impositum  sibi  lidbent  no- 
men  Dei,''  Spiritum  adoptionis  acci- 
piimt,"  aditum  hahent  ad  thromim 
gratice  cum  confidcntiaj  pofestatem 
conseqmmtur  clamandi  Ahha  Pater,^ 
commiserationem,^  ttdeJam,"'  et  pro- 
videntiam^^  sortiuntur ;  qnin  et  ca- 
stigationem  Dei  paternam  expcriun- 
tnr;  '^  nunquam  tamen  aMicantury^^ 
verum  in  diem  redemptionis  const- 
gnati'*  promissiones  obtinent  hcere- 
ditario  jiire,'^  ut  qui  hceredes  sunt 
mternw  salutis.^^ 


'Psa.  Ixxxix.  31-33;   li.   7-12;    xxxii.  5;  «  Gal.  iv.  6. 

Matt.  xxvi.  75  ;  1  Cor.  xi.  30,  32 ;  Luke  '  Psa.  ciii.  13. 

i.  20.  [xiii.  8.  '»  Piov.  siv,  26. 

=  Gal.  iii.  9,  13,  14  ;    Rom.  iv.  22-24  ;    Ileb.  ''  Matt.  vi.  30,  32;  1  Pet.  v.  7. 

'  Eph.  i.  r>;  Gal.  iv.  4,  5.  "  Ileb.  xii.  6. 

"  Rom.  viii.  17;  John  i.  12.  "  Lam.  iii.  31. 

"  Jer.  xiv.  9;  2  Cor.  vi.  18;  Rev.  iii.  12.  '*  Eph.  iv.  30. 

"  Rom.  viii.  15.  "  Heb.  vi.  12. 

'  Eph.  iii.  12 ;  Rom.  v.  2.  "  1  Ret.  i.  3,  4 ;  Heb.  i.  14. 


THE  WESTMINSTER  CONFESSION  OF  FAITH,  1G47. 


G29 


Chapter  XIII. 
Of  Sanctijication. 

I.  They  who  are  effectually  called 
and  regenerated,  having  a  new  heart 
and  a  new  spirit  created  in  them, 
are  further  sanctified,  really  and 
personally,  through  the  virtue  of 
Christ's  death  and  resurrection,'  by 
his  Word  and  Spirit  dwelling  in 
them  ;  ^  the  dominion  of  the  whole 
body  of  sin  is  destroyed,'  and  the 
several  lusts  thereof  are  more  and 
more  weakened  and  mortified,*  and 
they  more  and  more  quickened  and 
strengthened,  in  all  saving  graces,^ 
to  the  practice  of  true  holiness, 
without  which  no  man  shall  see 
the  Lord." 

II.  This  sanctification  is  through- 
out in  the  whole  man,^  yet  imper- 
fect in  this  life ;  there  abideth  still 
some  remnants  of  corruption  in 
every  part,®  whence  ariseth  a  con- 
tinual and  irreconcilable  war,  the 
flesh  lusting  against  the  spirit,  and 
the  spirit  against  the  flesh.^ 

III.  In  which  war,  although  the 
remaining  corruption  for  a  time 
may  much  prevail,"  yet,  through 
the  continual  supply  of  strength 
from    the    sanctifying    Spirit    of 


Cap.  XIII. 
De  Sanctificatione. 

I.  Quofqiiot  cfficaciter  vocantur,  ac 
regenerantur,  cor  novum  Jiabentcs 
novuniqiie  spirituni  in  se  creatum, 
sunt  virtute  mortis  et  resurrcctionis 
Christi'pcr  verbum  ejus  spiritumqiie 
in  eis  inlidbitantem''  ultcrius  sancti- 
fcati,  rcaUter  quidcm  ac  personali- 
tcr :  totius  corporis jjcccati  dominium 
in  COS  destruitur,^  ejusquc  varim 
libidincs  dehilitantur  indies  magis 
magisquc  ac  mortificantiir ^'^  illi  in- 
terim magis  magisquc  in  omni  gratia 
saliitari  vivificantur  et  corrohoran- 
tur  indies,^  ad  praxim  verce  sancti- 
monice,  qua  quidem  destitutus  nemo 
unquam  videhit  Dominum.^ 

II.  Universalis  est  Jio'c  et  per  to- 
tum  hominem  diffusa  sanctificatio,^ 
vcrum  in  hac  vita  est  imperfecta  non- 
nidlis  corruptionis  rcliquiis  adhuc  in 
omni  parte  remanent ibus,^  unde  bel- 
lum  exoritur  perpetuum  et  implaca- 
bile ;  liinc  came  adversus  spiritum, 
illinc  spiritu  adversus  carncm  con- 
cupiscentc.^ 

III.  In  quo  quidcm  bcUo  licet 
corruptio  residua  possit  aliquandiu 
prcBvalere  phiritnum,^"  pars  tamen 
regenita,  sanctijicante  Christi  spi- 
ritu perpetuas   ferente    suppetias, 


'  1  Cor.  vi.  11 ;   Acts  xx.  32;   Phil.  iii.  10; 

Rom.  vi.  5,  6. 
"  John  xvii.  17;  Eph.  v.  26 ;  2  Thess.  ii.  13. 
'  Rom.  vi.  6, 14. 
*Gal.  V.  24;  Rom.  viii.l3. 
'Col.  i.  11;  Eph.  iii.  16-19. 


*2  Cor.  vii.l;  Heb.  xii.  14. 

'  1  Thess.  V.  23. 

"  1  John  i.  10;   Rom.  vii.  18,  23;   Phil.  iii. 

12. 
»Gal.  V.  17;  1  Pet.  ii.  11. 
">  Rom.  vii.  23. 


G30 


SYIMBOLA  EVANGELICA. 


Clirist,  the   regenerate   part   doth  \evadit  victrix);'  adeoque  sancti  in 


overcome;'  and  so  the  saints  grow 
in  grace/  perfecting  holiness  in 
the  fear  of  God.' 


Chapter  XIV. 

0/  Saving  Faith. 

I.  The  grace  of  faith,  whereby  the 
elect  are  enabled  to  believe  to  the 
saving  of  their  souls/  is  the  work 
of  the  Spirit  of  Christ  in  tlieir 
hearts/  and  is  ordinarily  wrought 
by  the  ministry  of  the  Word;" 
l)y  wliicli  also,  and  by  the  ad- 
ministration of  the  sacraments 
and  prayer,  it  is  increased  and 
strengthened.' 

II.  By  this  faith  a  Chi-istian  be- 
lieveth  to  be  true  whatsoever  is 
revealed  in  the  Woi-d,  for  the  au- 
thority of  God  himself  speaking 
therein;'  and  acteth  differently 
upon  that  which  eacli  particular 
passage  thereof  containeth;  yield- 
ing obedience  to  the  commands," 
trembling  at  the  threatenings,'"  and 
embracing  the  promises  of  God 
for  this  life  and  that  which  is  to 
come."  But  the  principal  acts  of 
saving  faith  are  accepting,  receiv- 
ing, and  resting  upon  Christ  alone 


gratia  crcscunt,^  sanctitatem  in  ti- 
more  Domini  perficientes.^ 


Cap.  XIV. 
De  Fide  salvijica. 

I.  Gratia  Fidei,  qua  clcdi  cre- 
dere valent  ad  animarum  suarum 
salutem,*  Spiritus  Christi  opus  est 
in  eorum  cordihus  operant  is,"  effec- 
tum  plerunique  verhi  Dei  ministc- 
rio/  quo  codem  ctiam,  id  et  admi)ii- 
stratione  Sacramentorum  afque  ora- 
tione  rohur  ei  acccdit  ac  incremen- 
tumJ' 

II.  Hac  Fide  credit  Christianus 
verum  esse  quicqiiid  in  verbo  reve- 
latur,  propter  authoritatcm  ijjsius 
inihi  loquentis  Dei ;^  ct  varie  qui- 
dcm  in  illud  agit  turn  ohsequendo 
mandatis,^  turn  ad  minas  contremi- 
sccns,'"  turn  etiam  promissa  Dei, 
seu  prccscntcm  Jianc  vitam  sen  fu- 
turam  spcctent,  amplexando,'^  x^ro 
varia  nempe  ratione  illarum  reriim, 
quce  in  singulis  verhi  partihus  con- 
tinentur.  Vcruni  fidei  salvificce  ac- 
tus illi  sunt  prcccixmi,  Christi  ac- 
ceptatio  ct  receptio,  in  eunique  solum 


'  Rom.  vi.  14  ;    1  John  v.  4  ;    Eph.  iv.  1"), 

16. 
'  2  Pet.  iii.  18;  2  Cor.  iii.  18. 
'2  Coi-.vii.  1. 

*  Heb.  X.  39. 

*  2  Cor.  iv.  13;  Eph.  i.  17-19 ;  ii.  8. 

*  lioni.  X.  14, 17. 


'  1  Pet.  ii.  2  ;   Acts   xx.  32  ;    Rom.  iv.  1 1 ; 

Luke  xvii.  5;  Rom.  i.  10, 17. 
«  John  iv.  42  ;  1  Thess.  ii.  13  ;  1  John  v.  10; 

Acts  xxiv.  14. 
'  Rom.  xvi.  2G. 
"  Isa.  Ixvi.  2. 
"  Ileb.  xi.  13 ;   1  Tim.  iv.  8. 


THE  WESTMINSTER  CONFESSION  OF  FAITH,  1G47. 


631 


for  justification,  sanctification,  and 
eternal  life,  by  virtue  of  the  cove- 
nant of  grace/ 

III.  This  faith  is  different  in 
degrees,  weak  or  strong;^  may  be 
often  and  many  ways  assailed  and 
weakened,  but  gets  the  victory ;° 
growing  up  in  many  to  the  attain- 
ment of  a  full  assurance  through 
Christ,"  who  is  both  the  author 
and  finisher  of  our  faith/ 


Chapter  XV. 

Of  Repentance  unto  Life. 

I.  Repentance  unto  life  is  an 
evangelical  grace,"  the  doctrine 
whereof  is  to  be  preached  by  ev- 
ery minister  of  the  gospel,  as  well 
as  that  of  faith  in  Christ/ 

II.  B}^  it  a  sinner,  out  of  the 
sight  and  sense,  not  only  of  the 
danger,  but  also  of  the  filthiness 
and  odiousness  of  his  sins,  as  con- 
trary to  the  holy  nature  and  right- 
eous law  of  God,  and  upon  the 
apprehension  of  his  mercy  in 
Christ  to  sucli  as  are  penitent,  so 
grieves  for  and  hates  his  sins 
as  to  turn  from  them  all  unto 
God,^  purposing  and  endeavoring 


recnnibcnfia  pro  justijicafione,  sanc- 
tijicatmic,  ipsaquc  adco  vita  cctcrna, 
virtute  fcederis  gratice  consequetidis.' 
III.  Fides  Juvc  pro  diversis  ejus 
gradihus  dehUior  est  aid  fortior  ;- 
impugnari  quidon  swpenumcro  mid- 
tisque  modis  ac  dehilitari  potest,  non 
ita  famen  qitin  victrix  evadat  ;^  et 
quidcm  in  midtis  ad  plenam  usque 
certitudinem  per  Christum  adolescit,* 
qui  fidei  nostrce  idem  autJior  est  et 
consummatorj" 

Cap.  XV. 
De  resipiscentia  ad  vilam. 

I.  Besipiscentia  ad  vitam  est  gra- 
tia Evangelica,^  cuius  quidem  doc- 
trina  pariter  ac  ilJa  defide  in  Chri- 
stum est  a  singidis  ministris  Evan- 
gelii  prcedicanda, 

II.  JPer  cam  peccator  ex  inspectu 
sensuque  non  solum  pericidi  verum 
etiam  turpitudinis,  ac  naturce  ptec- 
catorum  suorum  prorsus  ahomi- 
nandce,^  utpote  sanctoi  Dei  naturce, 
pistccque  legi  adversantium,  atque 
e  perspecta  ejus  erga  panitentes  in 
Christo  misericordia,  ita  xjcccata 
sua  deflet  ac  detestatur,  ut  ah  eis 
omnibus  ad  Demn  convertatur  ^  cum 
proposito  conatuque  in  cunctis  man- 


'  John  i.  12  ;  Acts  xvi.  31 ;  Gal.  ii.  20;  Acts    *  Heb.  xii.  2. 


XV.  11. 

-  Ilek  V.  13,  11 ;    Rom.  iv.  19,  20;    Matt.  vi. 

30 ;  viii.  10. 
=  Luke  xxii.  31,32;  Eph.vi.  IG;  ljohnv.4,5. 
*  Heb.  vi.  1 1 , 1 2 ;  x.  22  ;  Col.  ii.  2. 

YoL.  III.— S  s 


^  Zeeh.  xii.  10;  Acts  xi.  18. 

''  Luke  xxiv.  47  ;  Mark  i.  15  ;  Acts  xx.  21, 

s  Ezek.  xviii.  30, 31 ;  xxxvi.  31 ;  Isa.  xxx.  22; 

Psa.li.4;  Jer.  xxxi.  18, 19;  Joel  ii.  12, 13; 

Amos  V.  I  ."> ;  Psa.  cxix.  1 28 ;  2  Cor.  vii.  1 1 . 


032 


SYMBOLA  EVANGELICA. 


to  Avalk  witli  liiin  in  all  the  ways 
of  his  coiniuandments.' 

III.  Although  repentance  be  not 
to  be  rested  in  as  any  satisfaction 
for  sin,  or  any  cause  of  the  par- 
don thereof,"  which  is  the  act  of 
God's  free  grace  in  Christ;^  yet 
is  it  of  such  necessity  to  all  sin- 
ners that  none  may  expect  pardon 
without  it." 

IV.  As  there  is  no  sin  so  small 
but  it  deserves  daumation,^  so 
there  is  no  sin  so  great  that  it 
can  bring  damnation  upon  those 
who  truly  repent." 

Y.  Men  ought  not  to  content 
themselves  with  a  general  repent- 
ance, but  it  is  every  man's  duty 
to  endeavor  to  repent  of  his  par- 
ticular sins  particularly.' 

YI.  As  every  man  is  bound  to 
make  private  confession  of  his 
sins  to  God,  praying  for  the  par- 
don thereof,"  upon  which,  and  the 
forsaking  of  them,  he  shall  find 
mercy ;°  so  he  that  scandalizeth  his 
brother,  or  the  Church  of  Christ, 
ought  to  be  willing,  by  a  private 
or  public  confession  and  sorrow 
for  his  sin,  to  declare  his  repent- 


clatorum  ejus  viis  cum  codcm  am- 
hdmidi' 

III.  Etsi  resixyiscentim  nobis  fi- 
dcndum  non  sit,  ac  si  ea  cssct  uUa 
aut  pro  pcccatis  satisfactio,  aut  causa 
reniissionis  peccatorum^  (qui  gratim 
Bci  in  CJiristo  gratuitce  actus  est),'^ 
est  nihilomimts  cimctis  peccatoribus 
usque  adco  neccssaria,  ut  sine  ea 
nulla  cuivis  unquam  remissio  sit  ex- 
pectanda,* 

lY.  Qucmadmodum  mdhtm  estpec- 
catum  adco  cxiguum  id  damnationcm 
non  mcrcatur,^  ita  neqtie  magnum 
adeo  peccatum  idliim  est,  ut  damna- 
tionem  inferrc  possit  rere  poenitenti- 
bus.^ 

Y.  In  rcsipisccntia  gcnerali  ac- 
quiescendimi  non  est,  verum  ad  id 
contendere  tenetur  qiiisque,  ut  singu- 
lorum  suorum  pcccatorum  quam 
particularcm  agat  poenitcntiam.'' 

YI.  Qucmadmodum  autcm  tenetur 
qui  vis  peccata  sua  Deo  privatim 
eonfiteri,  ct  2^ro  rcmissione  ilhrum 
prccihus  contendere ;'  {quod  si  prcc- 
stiterit  et  peccata  simid  dereliqtierit, 
misericordiam  cotisequetury  ita  qui 
fratri  suo,  aut  Ecclesiw  Ckristi, 
scandalo  fucrit,  promptus  etpiaratus 
esse  debet  qua  confessione  sive  pri- 
vata,  sive  ctiam  publica,  qua  de  pec- 


*  Psa.  cxix.  6,  59,  106;  Luke  i.  6;    2  Kings  *  Rom.  vi.  23;  v.  12;  Matt.  xii.  36. 

xxiii.  25.  '  Isa.  Iv.  7;  Rom.  viii.  1 ;  Isa.  i.  16,  18. 

'  Ezek.  xxxvi.  31,  32  ;  xvi.  Gl-63.  '  Psa.  xix.  13  ;  Luke  xix.  8;  1  Tim.  i.  13, 15. 

^  IIos.  xiv.  2,  4  ;  Rom.  iii.  24  ;  Eph.  i.  7.  *  Psa.  li.  4,  5,  7, 9,  14 ;  xxxii.  5,  6. 

*  Lnkexiii. :!,  5;   Acts  xvii.  30,  31.  '  Prov.  xxviii.  13  ;   1  John  i.  9. 


THE  WESTMINSTER  CONFESSION  OF  FAITH,  1647. 


633 


ance  to  those  that  are  offended/ 
who  are  thereupon  to  be  recon- 
ciled to  him,  and  in  love  to  re- 
ceive him.' 


Chapter  XVI. 
Of  Good  Works. 

I.  Good  works  are  only  such 
as  God  hath  commanded  in  his 
holy  Word,"  and  not  such  as, 
without  the  M-arrant  thereof,  are 
devised  by  men  out  of  blind  zeal, 
or  upon  any  pretense  of  good  in- 
tention.* 

II.  These  good  works,  done  in  obe- 
dience to  God's  commandments, 
are  the  fruits  and  evidences  of  a 
true  and  lively  faith;'  and  by  them 
believers  manifest  their  thankful- 
ness,* strengthen  their  assurance,' 
edify  their  brethren,®  adorn  the 
profession  of  the  gospel,"  stop  the 
months  of  the  adversaries,"  and 
glorify  God,"  whose  workmanship 
they  are,  created  in  Christ  Jesus 
thereunto,^'  that,  having  their  fruit 
nnto  holiness,  they  may  have  tlie 
end,  eternal  life." 

III.  Their   ability  to   do   good 


catis  suis  (More,  resipiscentiam  sucini 
cis  quibus  offendiculo  fuerit  decla- 
rarCj'  quo prcBstito  illi  redire  cum  eo 
in  gratiam  dchcnt,  eumquc  denuo 
cum  charitafc  rccipcrc.'^ 

Cap.  XVI. 

L)e  bonis  operibus. 

I.  Bona  opera  ca  tantum  sunt 
qnce  in  vcrho  suo  sancto  prcccepit 
Beus;^  minime  autem  ca  qum  ab- 
sque idla  illius  atdhoritafe,  sunt  ah 
Jiominibus  excogitata,  sive  e  cceco 
selo  id  factum  fuerit^  sen  honm  in- 
fentionis  prcetextu  quoviscunque.* 

II.  Bona  Jiccc  opera  c  conscientia 
mandatorum  Dei  pra;stita  viva;  ve- 
rccque  fidei  fructus  sunt  ac  evi- 
dent ice  ;^  per  heec  fideles  gratitudi- 
ncm  suam  manifestant,^  de  salute 
certitudinem  suam  augent,''  fraires 
suos  ccdificant,^  Evangelii  profes- 
sionem  ornant,"  ohturant  ora  ad- 
versantibus,"'  ac  Beum  denique  glo- 
rificant,^"^  cuius  opificium  sunt  in 
Jesu  Christo  ad  Jure  creati,'''  quo 
fructum  habentes  ad  sanctimo- 
niam,  finem  consequantur  ceternam 
vitam.^^ 

III.  Quod  bonis  operibus  idonei 


'  Jiimes  V.  16;  Luke  xvii.  3,  4 ;  Josh.  vii.  19 ;     «  Psa.  cxvi.  12,  13  ;  1  Pet.  ii.  9. 

Psa.  li.  throughout.  '•  1  John  ii.  3,  5  ;  2  Pet.  i.  5-10. 

*  2  Cor.  ii.  8  ;   [Amer.  ed.  Gal.  vi.  ] ,  2].  ^  2  Cor.  ix.  2  ;  Matt.  v.  16. 

=  Micah  vi.  8 ;  Rom.  xii.  2  ;  Heb.  xiii.  21.  »  Tit.  ii.  r^,  0-12  ;   1  Tim.  vi.  1. 

^  Matt.  XV.  9;    Isa.  xxix.  13;    1  Pet.  i.  18;  '»  1  Pet.  ii.  15. 

Rom.  X.  2 ;  John  xvi.  2;  1  Sam.  xv.  21-  ''  1  Pet.  ii.  12;  Phil.  i.  11  ;  John  xv.^8. 

23.  "  Eph.  ii.  10. 

'  James  ii.  18.  22.  "'  Rom.  vi.  22. 


634 


SYMBOLA  EVANGELICA. 


works  is  not  at  all  of  themselves, 
but  wholly  from  the  Spirit  of 
Christ.'  And  that  they  may  be 
enabled  thereunto,  besides  the 
graces  they  have  already  received, 
thei-e  is  required  an  actual  influ- 
ence of  the  same  Holy  Spirit  to 
work  in  them  to  will  and  to  do  of 
his  good  pleasure;*  yet  are  they 
not  hereupon  to  grow  negligent,  as 
if  they  were  not  bound  to  perform 
any  duty  unless  upon  a  special 
motion  of  the  Spirit;  but  they 
ought  to  be  diligent  in  stirring 
up  the  grace  of  God  that  is  in 
them.^ 

TV.  They  who  in  their  obedi- 
ence attain  to  the  greatest  height 
whicli  is  possible  in  this  life,  are  so 
far  from  being  able  to  superero- 
gate  and  to  do  more  than  God 
requires,  as*  that  they  fall  short 
of  much  which  in  duty  they  are 
bound  to  do.^ 

V.  We  can  not,  by  our  best  works, 
merit  pardon  of  sin,  or  eternal  life 
at  the  hand  of  God,  by  reason  of 
the  great  disproportion  that  is  be- 
tween them  and  the  glory  to  come, 
and  the  infinite  distance  that  is  be- 
tween us  and  God,  whom  by  them 
we   can  neither  profit  nor  satisfy 


sint  prccstandis  omnino  id  a  spiritii 
Christl  esty  nuUatcnus  atitem  c  seip- 
sis.^  Et  quo  CIS  prcestandis  pares 
fant,  prcder  habitus  gratice  iam 
infusos,  ejusdem  Spiritus  sancti  ac- 
tual is  porro  requiritur  influent ia, 
qua  ncmpe  in  Us  operetur  turn  vclle 
turn  etiam  efficere  pro  stio  ipslus 
heneplacito :''  sed  neque  tamen  Us 
proinde  socordice  sese  licet  permit- 
tere ;  ac  si  nisi  specialiter  cos  exci- 
tante  Spiiritu  ad  mdla  pietatis  officia 
prmstanda  tenerenttir ;  verum  se- 
didam  dchent  navare  operam  susci- 
tandcG  illi  quce  in  Us  est  divince  gra- 
tice.'' 

IV.  Qui  gradum  ohedientice  sum- 
mum  quidem  in  liac  vita  possihilem 
assequuntur,  tantum  abest  ut  SKjjer- 
erogare  quicquam  possint  ac  plus 
prcestare  quam  quod  Beus  requisj- 
verit,  ut  niultum  sane  suhsidant  pi- 
fra  illud,  quod  ex  officio  prcc^are 
ohligantur.^ 

V.  Peccatorum  veniam,  auMitam 
ccternam  de  Deo  mereri  nipi  vale- 
mus,  ne  optimis  quidem  operihus 
nostris;  cum  propter  summam  illam 
inter  ea  et  futuram  gloriam  dispari- 
tatem  ;  turn  etiam  prop>ter  infinitam 
distantiam  quce  inter  nos  ac  Deum 
intercedit;  cui  nos  per  ilia  nee  pro- 


'  John  XY.  4-6  ;  Ezck.  xxxvi.  26,  27.  10,  11 ;   Isa.  Ixiv.  7  ;    2  Tim.  i.  G  ;    Acts 

'  Phil.  ii.  13 ;  iv.  13 ;  2  Cor.  iii.  5.  xxvi.  6,  7  ;  Jude  20,  21. 

'  Phil.  ii.  12  ;   Heb.  vi.  11,12;   2  Pet.  i.  3,  5,    *  [Amer.  ed.  omits  as.l;  [Gal.  v.  1 7. 

'  Luke  xvii.  10  ;  Neh.  xiii.  22 ;   Job  ix.  2,  3 ; 


THE  WESTMINSTER  CONFESSION  OF  FAITH,  1G47. 


635 


for  the  debt  of  our  former  sins;' 
but  when  we  have  done  all  we  can, 
we  have  done  but  our  duty,  and 
are  unprofitable  servants  ;"*  and  be- 
cause, as  they  are  good,  they  pro- 
ceed from  his  Spirit ; '  and  as  they 
are  wrought  by  us,  they  are  defiled 
and  mixed  with  so  much  weakness 
and  imperfection  that  they  can  not 
endure  the  severity  of  God's  judg- 
ment.* 


YI.  Yet  notwithstanding,  the 
persons  of  believers  being  accepted 
througli  Christ,  their  good  works 
also  are  accepted  in  him,^  not  as 
tliough  they  were  in  this  life  wholly 
imblamable  and  unreprovable  in 
God's  sight;'  but  that  he,  looking 
upon  them  in  his  SoUj  is  pleased 
to  accept  and  reward  that  which  is 
sincere,  although  accompanied  with 
many  weaknesses  and  imperfec- 
tions/ 

YII.  Works  done  by  unregener- 
ate  men,  although  for  the  matter 
of  them  they  may  be  things  which 
God  commands,  and  of  good  use 
both  to   themselves    and   others :  * 


dcssc  quicquam  possumus,  neque  pro 
antccedcntium  peccatorum  nostro- 
rum  dchito  satisfacere ;^  verum  cum 
quantum  possumus  fecerimiis,  non 
nisi  quod  dchemus  pncstiterimus,  ac 
servi  inutiles  futuri  sumus;''  turn 
dcnique  quoniam  a  spiritu  Dei  in 
quantum  bona  sunt  proficiscuntur,^ 
ita  vera  sunt  coinquinata,  tantum- 
que  imperfcctionis  ac  mfirmitas  ad- 
mistum  Jiahcnf,  proiit  a  nobis  cffici- 
untur,  ut  stricfum  Dei  judicium 
non  sint  ferendo* 

YI.  Nihilominus  tamen  acceptis 
in  gratiam  per  Christum  ftdeUum 
personis,  eorum  etiam  opera  bona 
per  eundem  accepta  sunt;^  non  quod 
in  Jiac  vita  sint  omnis  culpce  prorsus 
immunia,  quceque  in  conspectu  Dei 
nutlam  repreJiensionem  mereantur ;" 
verum  quod  ilia  respiciens  in  filio 
suo  Dcus,  quod  sincerum  est,  utcun- 
quc  midtis  infirmitatibus  ac  imper- 
fectionihus  involutum.,  acceptare  dig- 
netur  ac  remunerariJ 

YII.  Opera  nondum  regenitorum, 
licet,  quoad  materiam  xjrazcepto  di- 
vino  conformia  esse  possint,  sibique 
ipsis  et  aliis  item  utilia;^  cum  ta- 
men neque  a  cordc  profluant  per  fi- 


'  Rom.  iii.  20;  iv.  2,  4,  G;  Eph.  ii.  8,  9;  Titus  '  Eph.  i.  G  ;   1  Pet.  ii.  H  ;   Exod.  xxviii.  38  ; 

iii.  5-7 ;  Rom.  viii.  18  ;  Psa.  xvi.  2  ;  Job  Gen.  iv.  4  with  Heb.  xi.  4. 

xxii.  2,  3  ;  xxxv.  7,  8.  «  Job  ix.  20  ;  Psa.  cxliii.  2. 

»  Luke  xvii.  10.  '  Heb.  xiii.  20,  21 ;    2  Cor.  viii.  1 2  ;    Heb.  vi. 

3  Gal.  V.  22,  23.  10 ;  Matt.  xxv.  21,  23. 

*  Isa.  Ixiv.  6;   Gal.  v.  17;    Rom.  vii.  15,  18;  »  2  Kings   x.  30,  31  ;    1  Kings  xxi.  27,  29; 

Psa.  cxliii.  2;  c.\xx,  3.  Phil.  i.  15,  IG,  18. 


636 


SYMBOLA  EVANGELICA. 


yet  because  they  proceed  not  from 
a  lieart  purified  by  faith/  nor  are 
done  in  a  riglit  manner,  according 
to  the  Word/  nor  to  a  right,  end, 
the  glory  of  God ; '  they  are  there- 
fore sinful,  and  can  not  please  God, 
or  make  a  man  meet  to  receive 
grace  from  God.*  And  yet  tlieii- 
neglect  of  them  is  more  sinful  and 
displeasing  unto  God/ 


Chaptkr  XVII. 
Of  the  Perseverance  of  the  Saints. 

I.  They  whom  God  hatli  accept- 
ed in  his  Beloved,  effectually  called 
and  sanctified  by  his  Spirit,  can 
neither  totally  nor  finally  fall  away 
from  the  state  of  grace ;  but  shall 
certainly  persevere  therein  to  the 
end,  and  be  eternally  saved." 

II.  This  perseverance  of  the 
saints  depends,  not  upon  their  own 
free-will,  but  upon  tlie  immutability 
of  the  decree  of  election,  flowing 
from  the  free  and  unchangeable 
love  of  God  the  Father ; '  upon  the 
efiicacy  of  the  merit  and  interces- 
sion of  Jesus  Christ;'  the  abiding 


clem  dejntrato,'  nee  secundum  vcrhiun 
€0  quo  par  est  pncstetitur  modo,"  sed 
nequc  ad  finem  dehitum,  Dei  nempc 
gJoriam,  destinentiir ;^  sunt  proinde 
peccata,  nee  Deo  grata  esse  possunt, 
nee  reddere  quenquam  vaJent  ido- 
ncum  ad  gratiam  a  Deo  recipien- 
dum.^ Ejusmodi  tamen  operiim 
ncglcctn,  gravius  quidem  ilU  pec- 
cant Deumque  offendunt  vehemen- 
tiusJ' 

Cap.  XVII. 
De  perseverantla  Sanctorum. 

I.  Qiiotquot  Deus  in  dilecto  sua 
acceptavit,  vocavit  efficacitcr  ac  per 
Spiritum  suimi  sanctijicavif,  non 
possunt  illi  statu  gratim  aut  fi- 
naliter  excidere  aut  totaliter;  ve- 
riim  in  eo  ad  finem  bisque  ccrto 
perseverahuntj  ac  sahdem  wtermam 
consequentur.^  ii 

II.  Ha;c  autem  sanctorum  mrse- 
verantia,  non  pendet  a  libera  ipso- 
rum  arhitrio,  verum  a  dccrcti  elec- 
tionis  immutahilitate  {quod  ex  amore 
Dei  Pair  is  fliixit,  gratiiito  illo  ac 
immutahili),^  a  meriti  Jesu  Christi 
ac  intercessionis  cffieacia,^  a  S2}iri- 
tiis  et  seminis  Dei  in  iis  pcrman- 


'  Gen.  iv.  3-5  with  Heb.  xi.  4,  6. 
"  1  Cor.  xiii.  3;  Isa.  i.  12. 
'  Matt.  vi.  2,  5,  IG. 

♦  Hag.  ii.  14  ;  Titus  i.  1.'");  Amos  v.  21,  22; 

llos.  i.  4  ;  Rom.  ix.  16;  Titus  iii.  o. 

*  Psa.  xiv.  4;    xxxvi.  3;    Job   xxi.  14,  15; 

Matt.  XXV.  41-45;  xxiii.  23. 


Pliil.  i.  G  ;    2  Pet.  i.  10  ;   John   x.  28,  20  ; 

1  John  iii.  9  ;  1  Pet.  i.  5,  9  ;  [Am.  ed.  Job 

xvii.  9]. 
2  Tim.  ii.  18,  19;  Jer.  xxxi.  3. 
Ileb.  X.  10,  14;    xiii.  20,  21  ;    ix.  12-15; 

liom.  viii.  33,  to  the  end ;   Jobn  xvii.  11, 

24 ;  Luke  xxii.  32 ;  Ileb.  vii.  25. 


THE  WESTMINSTER  CONFESSION  OF  FAITH,  1G47. 


637 


of  the  Spirit  and  of  the  seed  of 
God  within  them  ; '  and  the  nature 
of  tlie  covenant  of  grace : '  from 
all  which  ariseth  also  the  certain- 
ty and  infallibility  thereof.' 

III.  Kevertheles>s  they  may, 
through  the  temptations  of  Satan 
and  of  the  world,  the  prevalency 
of  corruption  remaining  in  them, 
and  the  neglect  of  the  means  of 
their  preservation,  fall  into  griev- 
ous sins  ;  *  and  for  a  time  continue 
therein : '  whereby  they  incur  God's 
displeasure,"  and  grieve  his  Holy 
Spirit;'  come  to  be  deprived  of 
some  measure  of  their  graces  and 
comforts ;  ®  have  their  hearts  hard- 
ened," and  their  consciences  wound- 
ed;'" hurt  and  scandalize  others," 
and  bring  temporal  judgments 
upon  themselves.'* 

Chapter  XVIII. 
Of  the  Assurance  of  Grace  and  Salvation. 

I.  Although  hypocrites  and  oth- 
er unregenerate  men  may  vainly 
deceive  themselves  with  false  Jiopes 
and  carnal  presumptions  of  being 
in  the  favor  of  God  and  estate  of 
salvation, '°  which   hope    of   theirs 


sione ;'  a  natura  dazique  foederis 
gratkv;'  c  quibits  omnibus  etlam 
emergit  ccrtitudo  cjusdem  ct  infulli- 
hilitas.^ 


III.  Nihilo  tamen  minus  fieri  po- 
test ut  iidem  illi,  qua  Satance  miin- 
diquc  tentatione,  qua  manentis  ad- 
hnc  ill  its  corruptionls  prccvalentia, 
et  neglectu  mediorum  conservationis 
Slice,  in  peccata  gravia  incidant,*  in 
cisque  ad  tcmpus  commorentur ; '" 
unde  iram  Dei  sihi  ipsis  contra- 
hmf,^  cjusque  Spiritum  Sanctum 
contristant,''  gratias  suas  et  consola- 
tiones  quadantenus  et  quoad  gradus 
nonnuUos  amittunt/  corda  sihi  lia- 
hent  indurata,^  ct  vulneratas  consci- 
entias  ;  "  aliis'  nocumento  sunt  et  of- 
fendicidOy^  sihimet  ipsis  deniquc  ac- 
cersunt  judieia  Dei  tcmporalia.^^ 

Cap.  XVIII. 

De  certitudine  gratke  et  salutls. 

I.  Quamvis  fieri  potest  ut  hypo- 
critce  aliique  homines  non  regcniti  spc 
vana  falsisquc  {pro  corruptee  naturw, 
more)  opinionibus  prcesumptis,  se  dc- 
cipiant,  favorem  Dei,  statumque  sa- 
lutis  sibifalso  arrogantes;  '^  qucc  iJ- 


'  John  xiv.  16,  17;  1  John  ii.  27 ;  iii.  9. 
^  Jer.  xxxii.  40  ;  [Am.  ed.  Ileb.  viii.  10-12]. 
=  Jolin  X.  28  ;   2  Thess.  iii.  3 ;    1  John  ii.  11) ; 

[Am.  -ed.  1  Tiiess.  v.  23,  24]. 
^  Matt.  xxvi.  70,  72,  74. 
^  Psa.  Ii.  title  and  verse  14 ;  [Am.  ed.  2  Sam. 

xii.  9, 13]. 
'  Isa.  Ixiv.  5,  7,  9 ;  2  Sam.  xi.  27. 
'  Eph.  iv.  30, 


«  Psa.  Ii.  8,  10,  12 ;  Rev.  ii.  4  ;   Cant.  v.  2,  3, 

4,G. 
'  Isa.  xxxvi.  17;  Mark  vi. 52;  xvi.  14;  [Am. 

ed.  Psa.  xcv.  8]. 
'"  Psa.  xxxii.  3,  4  ;  Ii.  8. 
"  2  Sam.  xii.  14. 

"  Psa.  Ixxxix.  31,  32  ;   1  Cor.  xi.  32. 
"  Job  viii.  13, 14 ;  Micah  iii.  11  ;  Deut.  xxix. 
19;  John  viii.  41. 


638 


SYMBOLA  EVANGELICA. 


shall  perish : '  yet  such  as  truly 
believe  in  the  Lord  Jesus,  and  love 
liim  in  sincerity,  endeavoring  to 
walk  in  all  good  conscience  before 
him,  may  in  this  life  be  certainly 
assured  that  they  are  in  a  state  of 
grace,'  and  may  rejoice  in  the  hope 
of  the  glory  of  God,  which  hope 
shall  never  make  them  ashamed.^ 

II.  This  certainty  is  not  a  bare 
conjectural  and  probable  persua- 
sion, grounded  upon  a  fallible 
hope;*  but  an  infallible  assurance 
of  faith,  founded  upon  the  divine 
truth  of  the  promises  of  salvation,^ 
the  inward  evidence  of  those 
graces  unto  which  these  promises 
are  made,°  the  testimony  of  the 
Spirit  of  adoption  witnessing  with 
our  spirits  that  we  are  the  children 
of  God : '  which  Spirit  is  the  earnest 
of  our  inheritance,  whereby  we  are 
sealed  to  the  day  of  redemption/ 

III.  This  infallible  assurance 
doth  not  so  belong  to  the  essence 
of  faith,  but  that  a  true  believer 
may  wait  long,  and  conflict  with 
many  difficulties  before  he  be  par- 
taker of  it : "  yet,  being  enabled  by 
the  Spirit  to  know  the  things  which 
are  freely  given  him  of  God,  he 


lorum  sjjcs  peribit : '  qiii  tamcn  in 
Domimon  Jesum  vere  credimt,  cum- 
que  sincere  diligunt,  studentes  coram 
ipso  in  omni  hona  conscientia  amhu- 
larc ;  cvadcre  possunt  in  liac  vita 
certi  se  in  statu  gratice  esse  const i- 
tiitos ;  *  quin  etiam  Imtari  possunt 
sp)C  glorice  Dei,  qiice  quidem  spes 
minquam  cos  pudcfaciet.'^ 

II.  Hccc  ccrtitudo  non  est  per- 
siiasio  mere  conjecturalis  et  x)roha- 
hiliSy  innixa  spe  falJaci;^  verum 
infallihilis  qucedam  fidei  ccrtitudo^ 
fundament  urn  hahens  divinam  p)ro- 
missiomim  salutis  veritatem  ;  ^  gra- 
tiarum,  quihiis  promissiones  illce  fi- 
unt  intcrnam  evidentiam ;  ^  testi- 
monium dcniqiie  spiritus  adoptionis 
una  cum  spiritihus  nostris  testifi- 
cantis  nos  esse  filios  Dei;''  qui  qui- 
dem sjnritus  arrliaho  est  hccreditatls 
nostras,  quo  in  diem  redemtionis  si- 
gUlamiir.^ 

III.  Hccc  certitudo  infallihilis, 
non  ita  spectat  essentiam  fidei,  quin 
vcrefidclis  expectare  quandoqiic  diii- 
tius,  et  cum  variis  difficidtatihus  con- 
fligere  prius  possit,  quam  illius  com- 
pos fiat,^  verum  poterit  idem  ordi- 
nariorum  usu  dehito  mediorum,  ab- 
sque revclatione  idla  extraordinaria 


'  Matt.  vii.  22,  23 ;  [Am.  ed.  Job  viii.  13]. 
=  1    John   ii.  3;    iii.  14,  18,  19,  21,  24;    v. 

13. 
'  Rom.  V.  2,  o. 
*  Heb.  vi.  11,19. 
'  Heb.  vi.  17,  18. 


«  2  Pet.  i.  4,  r,,  10,  11  ;    1  Jolin  ii.  3  ;    iii.  14 ; 

2  Cor.  i.  12. 
'  Rom.  viii.  15,  1 C. 

^  Eph.  i.  13, 14;  iv.  30;  2  Cor.  i.  21,  22. 
^  1  John  V.  13  ;  Isa.  1. 10  ;  Mark  ix.  24;  Psa. 

Ixxxviii.  throughout;  Ixxvii.  to  ver.  12. 


THE  WESTMINSTER  CONFESSION  OF  FAITH,  1G47. 


G39 


may,  without  extraordinary  revela- 
tion, in  the  right  nse  of  ordinary 
means,  attain  thereunto.'  And 
therefore  it  is  the  duty  of  every 
one  to  give  all  diligence  to  make 
his  calling  and  election  sure;^  that 
thereby  his  heart  may  be  enlarged 
in  peace  and  joy  in  the  Holy 
Ghost,  in  love  and  thankfulness  to 
God,  and  in  strength  and  cheer- 
fulness in  the  duties  of  obedience, 
the  proper  fruits  of  this  assur- 
ance:* so  far  is  it  from  inclining 
men  to  looseness," 

IV.  True  believers  may  have  the 
assurance  of  their  salvation  divers 
ways  shaken,  diminished,  and  inter- 
mitted; as,  by  negligence  in  pre- 
serving of  it ;  by  falling  into  some 
special  sin,  which  woundeth  the 
conscience,  and  grieveth  the  Spirit; 
b}^  some  sudden  or  vehement  temp- 
tation ;  by  God's  withdrawing  the 
light  of  his  countenance,  and  suf- 
fering even  such  as  fear  him  to 
walk  in  darkness  and  to  have  no 
liglit:^  yet  are  they  never  utterly 
destitute  of  that  seed  of  God,  and 
life  of  faith,  that  love  of  Christ 
and  the  brethren,  that  sincerity  of 
heart  and  conscience  of  duty,  out 


cam  adipisci,^  spiritu  nempe  qiue 
Dcus  ilU  gratuito  donaverit  cogno- 
scendi  facidtatem  subministrante. 
Proindcquc  tenetiir  quisque,  quo  vo- 
cationem  suam  sibi  ct  electionem 
certam  faciatj  omncm  adhibere  dili- 
gentiam,^  unde  cor  suum  habeat  pace 
et  gaudio  in  spiritu  sancto,  in  Deuni 
amore  ct  graUtudine,  in  actibus  ob- 
servantice  robore  ct  alacritate  dila- 
fatum  ;  qui  certitudinus  Imius  fnic- 
tus  proprii  sunt  ac  gcnuini.^  Tan- 
tmn  abcst  ut  homines  inde  ad  om- 
nem  nequitiam  discingantur^ 

lY.  Ccrtitudo  scdutis  vcre  jicleli- 
bus  midtifariam  concuti  xwtcst  et 
imminui  imo  ct  qucmdoque  inter- 
rimipi ;  conscrvandi  scilicet  cam  in- 
curia ;  lapsu  in  peccatum  aliquod 
insigne,  quod  conscientiam  vulnerat, 
spiritum.que  contristat ;  tentatione 
aliqua  vehementi  ac  std)itanca ;  uti 
etiam  Deo  vultus  sui  lumen  subdu- 
ccnte,  ac  permittente  ut  vel  illi  qui 
ipsum  timent  in  tenebris  amhulent 
omni prorsus  liimine  viducdi:"  nun- 
quam  tamen  destituuntur  penitus 
illo  Dei  semine  vitaquefidei.  Chri- 
sti  ilia  fratrumque  dilectione,  ea 
sinceritate  cordis  ct  pietatis  officia 
prccstandi    conscientia ;    uncle  per 


'  1  Cor.  ii.  1 2  ;  1  John  iv.  13  ;  Heb.  vi.  11,12; 

Eph.  iii.  17-19. 
''  2  Pet.  i.  10. 
^  Rom.v.  1,  2,  5;  Rom.  xiv.  17;  xv.  13;  Eph, 

i.  3,  4  ;  Psa.  iv.  6,  7;  cxix.  32. 
*  1  John  ii.  1 , 2 ;  Rom.  vi.  1,2;  Titus  ii.  1 1, 12, 


14 ;  2  Cor.  vii.  1 ;  Rom.  viii.  1,12;  1  John 
iii.  2,  3 ;  Psa.  cxxx.  4  ;  1  John  i.  6,  7. 
Cant.  V.  2,  3,  G ;  Psa.  Ii.  8,  12,  14  ;  Eph.  iv. 
30,  31;  Psa.  Ixxvii.  1-10;  Matt.  xxvi. 
69-72 ;  Psa.  xxxi.  22  ;  Ixxxviii.  through- 
out ;  Isa.  1.  10. 


640 


SYMBOL  A  EVANGELICA. 


of  which,  by  the  operation  of  the 
Spirit,  this  assurance  may  in  due 
time  he  revived,'  and  by  the  which, 
in  the  mean  time,  they  are  sup- 
ported from  utter  despair." 

Chapter  XIX. 

Of  the  Law  of  God. 

I.  God  gave  to  Adam  a  hxw,  as 
a  covenant  of  worlds,  by  whicli  he 
bound  hira  and  all  his  posterity  to 
personal,  entire,  exact,  and  perpet- 
ual obedience  ;  promised  life  upon 
the  fulfilling,  and  threatened  death 
upon  the  breach  of  it;  and  endued 
him  witli  power  and  ability  to  keep 
it.^ 

II.  This  law,  after  his  fall,  con- 
tinued to  be  a  perfect  rule  of  right- 
eousness; and,  as  such,  was  deliv- 
ered by  God  upon  mount  Sinai  in 
ten  commandments,  and  written  in 
two  tables;*  the  first  four  com- 
mandments containing  our  duty  to- 
wards God,  and  the  other  six  our 
duty  to  man.^ 

III.  Beside  this  law,  commonly 
called  moral,  God  was  pleased  to 
give  to  the  people  of  Israel,  as  a 
Church  under  age,  ceremonial  laws, 
containing   several  typical   ordi- 


opcrationem  spiritus  cadem  ilia 
certitudo  tempest Ive  possit  rcvivi- 
scere :  *  quibiisque  interim  nc  pror- 
sus  in  desperationem  ruant  suffid- 
ciuntur.'' 

Cap.  XIX. 
De  Lege  Dei, 

I.  Deus  Adamo  legem  dedit  ntfce- 
diis  operwn,  quo  cum  ilium  ipsum  turn 
posteros  ejus  omneSj  ad  ohedientiam 
personalem^  integram,  exquisitam 
simid  et  peipetuam  dbligavitj pollici- 
tus  vitam  si  observarent,  violatoribus 
autem  mortem  interminatus ;  eun- 
demque  potentia  et  viribiis  imhuit, 
qiiihus  par  esset  illam  observando.'' 

II.  Lex  ista  post  lapsum  non  de- 
siit  esse  justitioi  regida  perfectissi- 
ma  ;  quo  etiam  nomine  a  Beo  est  in 
monte  Sinai  tradita,  tabulis  duahus 
dcscripta',  decern  prwcexMs  compre- 
Jiensa  ;  *  quorum  quatuor  jyrima  of- 
ficium  nostrum  erga  Deum,  sex  au- 
tem rellqua  nostrum  erga  homines 
officium  complectunturJ' 

III.  Prceter  atdem  hanc  legem, 
quce  moralis  vulgo  audit,  visum  est 
Deo  id  popido  Israclitico  tanquam 
Eeclesice  minorcnni  leges  daref  cere- 
monidles  institida  typica  mult  if  aria 


'  1  John  iii.  9  ;  Luke  xxii.  32 ;  Job  xiii.  15  ; 

Psa.  Ixxiii.  15  ;  li.  8,  12  ;  Isa.  1.  10. 
*  Micah  vii.  7-9  ;   Jer.  Iii.  40  ;    Isa.  liv.  7-10  ; 

Psa.  xxii.  1;  Ixxxviii.  throughout. 
'  Gen.  i.  26,  27,  with  Gen.  ii.  17  ;  Kom.  ii.  14, 


15;    x.  5;    v.  12,  19;     Gal.  iii.  10,  12  ; 

Eccles.  vii.  29  ;  Job  xxviii.  28. 
*  James  i.  25  ;  ii.  8,  10-12  ;    Rom.  xiii.  8,  9  ; 

Deut.  V.  32  ;  X.  4  ;  Exod.  xxxiv.  1 ;  [Am. 

ed.  Ivom.  iii.  19]. 
'  Matt.  xxii.  37-40;  [Am.ed.Exod.  xx.3-18]. 


THE  WESTMINSTER  CONFESSION  OF  FAITH,  1G47. 


641 


nances,  partly  of  worship,  prefigur- 
ing Christ,  his  graces,  actions,  suf- 
ferings, and  benefits;'  and  partly 
holding  forth  divers  instructions  of 
moral  duties.^  All  which  ceremo- 
nial laws  are  now  abrogated  under 
the  New  Testament.^ 

lY.  To  them  also,  as  a  body  pol- 
itic, he  gave  sundry  judicial  laws, 
which  expired  together  with  the 
state  of  that  people,  not  obliging 
any  other,  now,  further  than  the 
general  equity  thereof  may  re- 
quire/ 

V.  The  moral  law  doth  forever 
bind  all,  as  well  justified  persons  as 
others,  to  the  obedience  thereof;^ 
and  that  not  only  in  regard  of  the 
matter  contained  in  it,  but  also  in 
respect  of  the  authority  of  God  the 
Creator  who  gave  it."  Neither  doth 
Christ  in  the  gospel  any  way  dis- 
solve, but  much  strengthen,  this  ob- 
ligation.' 

VI.  Although  true  believers  be 
not  under  the  law  as  a  covenant  of 
works,  to  be  thereby  justified  or 
condemned ; '  yet  is  it  of  great  use 
to  them,  as  well  as  to  others;  in 
that,  as  a  rule  of  life,  informing 
them  of  the  will  of  God  and  theii- 


continentes ;  partim  clc  cultu,  Chri- 
sti  gratias,  actioncs,  pcrpessioncs  ac 
hencficia  prcefigurantia  / '  xjartim 
autem  de  moralibus  officiis  institu- 
tiones  varias  cxhibcntia.^  Quce  leges 
ceremoniales  onmes  liodie  sub  novo 
instrumento  sunt  dbrogatce.^ 

lY.  lisdem  etiain  tanquam  cor- 
pori  politico  leges  multas  dedit  ju- 
diciales,  quce  una  cum  istius  popidi 
politeia  expirarunt,  nullos  Jiodie 
alios  obligantes  supra  quod  gencra- 
lis  et  commnnis  carum  ccquitas  po- 
stulant.^ 

Y.  Lex  moralis  omncs  tamjustifi- 
catos  quam  alios  quosvis  perpetuo  li- 
gat  ad  obedientiam  illi  exhibendam;  ^ 
neque  id  quidem  solummodo  vi  ma- 
terice  quce  in  ilia  continetur,  verum 
etiani  virfute  authoritatis  eandem 
constitucntis  creatoris  Dei ;  °  neque 
sane  hoc  ejus  vinculum  in  evangelio 
idla  ratione  dissolvit  Christus,  ve- 
rum idem  plurimum  conjirmavit.^ 

YI.  Quamvis  vere  fideles  non  sint 
sub  lege  tanquam  sub  operum  foedere, 
unde  aid  justificari  possint  aid  con- 
demnari:^  est  tamen  ea  illis  non 
minus  quam  aliis  vehementer  tdilis, 
id  quce  quum  sit  vitce  norma,  illos 
voluntatem   divinam   suumcpie   offi- 


'  Rom.  xiii.  8-10  ;  Epli.  vi.  2  ;  1  John  ii.  3,4, 
7,  8  ;  [Am.  ed.  Kom.  iii.  31,  and  vi.  15]. 


'  Heb.  ix. ;  X.  1  ;  Gal.  iv.  1-3  ;  Col.  ii.  1 7 

'  1  Cor.  V.  7 ;  2  Cor.  vi.  17 ;  Jude  23. 

'  Col.  ii.  14, 16,17;  Dan.ix.  27;  Eph.  ii.  15, 16.    "James  ii.  10,11 

*  Exod.  xxi. ;  xxii.  1-29  ;  Gen.  xlix.  10,  with    '  Matt.  v.  17-19  ;  James  ii.  8  ;  Rom.  iii.  31. 

1  Pet.  ii.  13,  14  ;    Matt.  v.  17,  with  vers 

38,  39  ;   1  Cor.  ix.  8-10. 


^  Rom.  vi.  14  ;   Gal.  ii.  16  ;    iii.  13  ;   iv.  4,  5  ; 
Acts  xiii.  39  ;  Rom.  viii.  1. 


642 


SYMBOLA  EVANGELICA. 


duty,  it  directs  and  binds  them  to 
■walk  accordingly ; '  discovering  also 
the  sinful  pollutions  of  their  nature, 
hearts,  and  lives  ;*  so  as,  examining 
themselves  thereby,  they  may  come 
to  further  conviction  of,  humilia- 
tion for,  and  hatred  against  sin;" 
together  with  a  clearer  sight  of  the 
need  they  have  of  Christ,  and  the 
perfection  of  his  obedience/  It  is 
likewise  of  use  to  the  regenerate, 
to  restrain  their  corruptions,  in  that 
it  forbids  sin  ;  ^  and  the  threaten- 
ings  of  it  serve  to  show  what  even 
their  sins  deserve,  and  what  afflic- 
tions in  this  life  they  may  expect 
for  them,  although  freed  from  the 
curse  thereof  threatened  in  the  law/ 
The  promises  of  it,  in  like  manner, 
show  them  God's  approbation  of 
obedience,  and  what  blessings  they 
may  expect  upon  the  performance 
thereof;'  although  not  as  due  to 
them  by  the  law  as  a  covenant  of 
words:*  so  as  a  man's  doing  good, 
and  refraining  from  evil,  because 
the  law  encourageth  to  the  one,  and 
deterreth  from  the  other,  is  no  evi- 
dence of  his  being  under  the  law, 
and  not  under  grace/ 


cium  edocendo  dirigit  simid  et  dbligat 
ad  consctttanee  ambuJandimi; '  ijjsis- 
qiie  paterefacit  natures,  cordis,  vitcc- 
qiie  sncc  nefaria  inquinamenta: '  adco 
id  ad  illam  seniet  exigentcs,  cum  pec- 
cati  tdterius  convinci,  pro  codem  hu- 
miUari,  ac  ejusdem  odio  inflammari 
possint  ;^  turn  vero  etiam  id x)erspi- 
cere  possint  cvidentius  quam  plane 
neccssarius  eis  Christiis,  quamque 
perfecta  sit  ejusdem  ohedientia.*  Ve- 
rum  tdterius  etiam  regenitis  ea  utilis 
esscpossit,  in  quantum  nempc  corrup- 
tioncs  corumpeccataprohihcndo  co'e'r- 
cet^  graviter  autem  interminando  in- 
dicat  turn  quid  vel  eoriimpeccata  com- 
merucrint,  turn  etiam  quas  ca propter 
in  hac  vita  afflict iones  cxpcctare  x)0s- 
sint,  utcunque  dbearummaledictione, 
quam  lex  minatur,  liberentur.^  Qui- 
netiam  promissiones  ejus  dcmonstrant 
lis  ohedientia  Deo  quam  accepta  sit  ct 
approhata;  quasque  ilia  proistita  be- 
nedict iones''  {licet  non  tanquam  lege 
dehitas  ex  operum  foedercY  possint  illi 
expectare.  Adeo  id  quod  qu  is  honum 
prmstet  invitante  lege,  a  malo  autem 
ahliorreat  lege  deterritiis,  nullo  pror- 
sus  argumento  sit,  eum  sub  lege  esse, 
non  vero  sub  gratia  constitutum/ 


1  Rom.  yii.  12,  22,  2r> ;  Psa.  cxix.  4-G  ;  1  Cor. 

.    vii.  19;  Gal.  V.  14,  IG,  18-23. 
^  Rom.  vii.  7  ;  iii.  20. 
=  James  i.  23-2.") ;  Rom.  vii.  9,  14,  24. 
*  Gal.  iii.  24  ;  Rom.  vii.  24,  25  ;  viii.  3,  4. 
'  James  ii.  11  ;  Psa.  cxix.  101,  104, 128. 
«  Ezra  ix.  13,  14  ;  Psa.  Ixxxix.  30-34. 


'Lev.   xxvi.  1,  10,  14,  with  2  Cor.  vi.  10; 

Ej)h.  vi.  2,  3  ;  Psa.  xxxvii.  1 1  uith  Matt. 

v.  f) ;  Psa.  xix.  11. 
"  Gal.  ii.  IG ;  Luke  xvii.  10. 
'  Rom.  vi.  12,  14;   1  Pet.  iii.  8-12  with  Psa. 

xxxiv.  12-lG;  Heb.  xii.  28,  29. 


THE  WESTMINSTER  CONFESSION  OF  FAITH,  1G47. 


643 


VII.  Neither  are  the  foremen- 
tioned  uses  of  the  law  contrary  to 
the  grace  of  the  gospel,  but  do 
sweetly  comply  with  it : '  the  Spirit 
of  Christ  subduing  and  enabling 
the  will  of  man  to  do  that  freely 
and  cheerfully  which  the  will  of 
God,  revealed  in  the  law,  requireth 
to  be  done.'' 

Chapter  XX. 

Of  Christian  Liberty,  and  Liberty  of  Con- 
science. 

I.  The  liberty  which  Christ  hath 
purchased  for  believers  under  the 
gospel  consists  in  their  freedom 
from  the  guilt  of  sin,  the  condemn- 
ing wrath  of  God,  the  curse  of  the 
moral  law ; '  and  in  their  being  de- 
livered from  this  present  evil  world, 
bondage  to  Satan,  and  dominion  of 
sin,*  from  the  evil  of-  afflictions,  the 
sting  of  death,  the  victory  of  the 
grave,  and  everlasting  damnation;' 
as  also  in  their  free  access  to  God," 
and  their  yielding  obedience  unto 
him,  not  out  of  slavish  fear,  but  a 
child-like  love  and'  willing  mind.* 
All  which  were  common  also  to 
believers  under  the  law;°  but  un- 
der the  New  Testament  the  liberty 
of  Christians  is  further  enlarged  in 


YII.  Ncque  interim  Legis  usiis 
isti  iam  memorati,  Evmigclli  gratice 
adversantur,  sed  cum  eadem  conspi- 
rant  suaviter,^  volimtatem  humanam 
ita  subjugante  ac  imhucnte  Chrisfi 
Spiritu,  tit  idem  illud prcestare  valeat 
spontanea  ac  alacriter,  quod  ah  ilia 
exigit  voluntas  Dei  in  lege  sua  re- 
velata.^ 

Cap.  XX, 

De  Libertate  Christiana  deque  Libertate  Con- 
scientice. 

I.  Lihertas  quam  Christus  acqui- 
sivit  fidelihus  suh  Evangelio  in  eo 
sita  est,  quod  a  reatu  peccati,  ah  ira 
Dei  condcmnante,  a  legis  Moralis 
maledictione  immunes  Jiant,'  qtiod  a 
prcesenti  malo  seculo,  a  dura  Sa- 
tanoi  servitute,  dominioque  pecca- 
ti:*  ah  afflietio7ium  malo,  ah  aculeo 
mortis,  a  sepidchri  victoria  ah  ce- 
terna  denique  damnatione"  liheren- 
tur  /  Quodque  lihere  eis  liccat  ad 
Deum  accedere :  °  eique  non  e  metu 
servile,  verum  e  filiali  dilectione, 
promtoque  animo  prcehere  valeant 
ohedientiam.^  Atque  hcec  quidcm 
omnia  cum  fidelihus  suh  lege  liahent 
communia.^  Verum  suh  Novo  Tes- 
tamento  ulterius  adhuc  se  extendit 
lihertas    Christiana ;    in    quantum 


*  Gal.  iii.  21  ;   [Am.  ed.  Titus  ii.  11-14]. 

'  Ezek.  xxxvi.  27;    Heb.  viii.  10  with  Jer. 

xxxi.  33. 
'  Titus  ii.  14  ;   1  Thess.  i.  10  ;  Gal.  iii.  13. 

*  Gal.  i.  4  ;  Col.  i.  13  ;  Acts  xxvi.  1 8  ;  Kom. 

vi.  14, 


'  Rom.  viii.  28  ;   Psa.  cxix.  71  ;    1  Cor.  xv. 

.54-57;  Rom.  viii.  1. 
'  Rom.  V.  1,  2. 

'  [Am.  ed.  inserts  a  after  and.'\ 
*  Rom.  viii.  14,  IT) ;   1  John  iv.  18. 
'  Gal.  iii.  9,  14. 


644 


SYMBOLA  EVANGELICA. 


their  freedom  from  the  yoke  of  the 
ceremonial  law,  to  which  the  Jew- 
ish Church  was  subjected ; '  and  in 
greater  boldness  of  access  to  the 
throne  of  grace/  and  in  fuller  com- 
munications of  the  fi-ee  Sj^irit  of 
God,  than  believers  under  the  law 
did  ordinarily  partake  of/ 

II.  God  alone  is  Lord  of  the  con- 
science,^ and  hath  left  it  free  from 
the  doctrines  and  commandments 
of  men  which  are  in  any  thing  con- 
trary to  his  Word,  or  beside  it  in 
matters  of  faith  or  worship."  So 
that  to  believe  such  doctrines,  or  to 
obey  such  commands*  out  of  con- 
science, is  to  betray  true  liberty  of 
conscience;'  and  the  requiring  of 
an  implicit  faith,  and  an  absolute 
and  blind  obedience,  is  to  destroy 
liberty  of  conscience,  and  reason 
also.^ 

III.  They  who,  upon  pretense  of 
Christian  liberty,  do  practice  any 
sin,  or  cherish  any  Inst,  do  thereby 
destroy  the  end  of  Christian  liber- 
ty ;  which  is,  that,  being  delivered 
out  of  the  hands  of  our  enemies,  we 
might  serve  the  Lord  without  fear, 
ill  holiness  and  righteousness  be- 
fore him,  all  the  days  of  our  life.'" 


nempe  Leg  is  cercmonialis  jugo,  cui 
suhjecta  erat  Ecclesia  Judaica,  ex- 
imnntur ; '  majoremque  confiden- 
tiam  ad  thronnm  graticu  accedendi,^ 
sed  ct  cffiisiorem  grcduiti  Spiritus 
Dei  communicationem  sunt  conse- 
ctdi,  quam  ordinarie  sub  Lege  fi- 
deJes  participarnnt.^ 

II.  Dens  solus  Dominus  est  con- 
scientue,*  quam  certe  exeniit  doctrinis 
et  mandatis  Jiominum,  uhi  aid  verbo 
ejus  adversanfur,  aid  in  rebus  fdei 
et  cultns  quicquam  el  superadduntj' 
TJnde  qui  ejusmodi  aid  doctrinas  cre- 
dnnf,  aut  mandatis  obtemperanty 
quasi  ad  id  ex  conseientia  teneantur, 
verani  ii  conscientice  libertatem  pro- 
dunt.''  Qui  autem  velfidem  implici- 
tam,  vel  obedientiam  absohdam  cce- 
camque  exigunt,  nee  illi  id  agunt,  id 
cum  conseientia;,  turn  rationis  etiam 
destruant  libertatem.^ 

III.  Qui  sub  prcetcxtu  Christiance 
libertatis,  cui  vis  aut  cupiditati  in- 
dulgent aut  pcceato  assuescunt,  co 
ipso  libertatis  Chrisiiamc  finem  cor- 
rumpunt ;  ncmpe  id  c  manibus  ini- 
micorum  nostrorum  liberati,  Domino 
in  sanctimonia  etjustitia  coram,  ipso 
omnibus  diebus  vitcc  nostra;  absque 
metu  serviamiis?" 


'  G.-il.  iv.  1-3,  6,  7 ;  v.  1  ;  Acts  xv.  10,  11. 

'Heb.  iv.  14,  16;  x.  19-22. 

=  John  vii.  38,  39  ;  2  Cor.  Hi.  13, 17,  18. 

*  James  iv.  12  ;  Rom.  xiv.  4. 

*  Acts  iv.  19  ;    v.  29  ;   1  Cor.  vii.  23  ;    Jlatl. 

xxiii.  8-10 ;  2  Cor.  i.  24 ;  Matt.  xv.  9. 
'  [Am.  ed.  coiniuandinents.^ 


'■  Col.  ii.  20-23 ;  Gal.  i.  10 ;  v.  1 ;  ii.  4, 5 ;  Psa. 
"  [Am.  ed.  omits  o/.]  [v.  1. 

'  Rom.  x.  17;   xiv.  23;   Isa.  viii.  20;   Acts 

xvii.  11  ;  John  iv.  22  ;   Hos.  v.  11 ;  Rev. 

xiii.  12,  16,17;  Jer.  viii.  9. 
'"Gal.  v.  13;  iPet.  ii.  16;  2  Pet.  ii.  19;  John 

viii.  34  :  Luke  i.  74,  75. 


THE  WESTMINSTER  CONFESSION  OF  FAITH,  1G47. 


645 


IV.  And  because  tlie  power' 
which  God  hath  ordained,  and  the 
Kberty  wliich  Christ  hath  purchased, 
are  not  intended  by  God  to  destroy, 
but  mutually  to  uphold  and  preserve 
one  another;  they  who,  upon  pre- 
tense of  Christian  liberty,  shall  op- 
pose any  lawful  power,  or  the  law- 
ful exercise  of  it,  whether  it  be  civil 
or  ecclesiastical,  resist  tlie  ordinance 
of  God.^  And  for  their  publishing 
of  such  opinions,  or  maintaining  of 
such  practices,  as  are  contrary  to 
the  light  of  nature,  or  to  the  known 
principles  of  Christianity,  whether 
concerning  faith,  worship,  or  con- 
versation ;  or  to  the  power  of  god- 
liness ;  or  such  erroneous  opinions 
or  practices,  as,  either  in  their  own 
nature,  or  in  the  manner  of  pub- 
lishing or  maintaining  them,  are 
destructive  to  the  external  peace 
and  order  which  Christ  hath  estab- 
lished in  the  Church;  they  may 
lawfully  be  called  to  account,  and 
proceeded  against  by  the  censures 
of  the  Church,^  and  by  the  power 
of  the  Civil  Mas-istrate.' * ' 


IV.  Quoniam  vero  potcstates  quas 
Deus  ordinavit,  et  libertas  quam  ac- 
quisivit  Christus  non  in  cum  finem 
a  Deo  dcstinatce  sunt  id  se  mutuo 
pcrimant,  verum  ut  se  sustentent  ac 
conservent  invicem  ;  Qui  itaque  stih 
libertatis  Christiance  prcetextii  po- 
testati  cuivis  legitimce  {civilis  sit  sive 
Ecclesiastica)  aid  Icgdimo  cjiisdem 
exercitio  contraivcrinf,  ordinationi 
divince  resistere  censendi  suntj'  Qid- 
que  vel  ejiismodi  opiniones  pidAica- 
verinty  praxcsve  dcfendcrint,  qiice  lu- 
mini  natnrce,  ant  religionis  Christi- 
ance de  fide,  de  cidfu,  aid  morihus 
principiis  notisy  aut  pietatis  denique 
vi  ac  cfficacice  advcrsantur  ;  vel  ejus- 
modi  opiniones  praxesve  erroneas, 
quoi  aut  sua  natura  aid puhlicationis 
defensionisve  modo,  exterme  paci  ac 
eutaxiw,  quas  in  Ecclesia  sua  stabi- 
livit  Christus,  per  nicicm  minitantur  ; 
omnino  licitum  est  turn  ah  iis  facti 
rationem  reposcere,  turn  in  eos  qua 
censuris  Ecclesiasticis,"  qua  civilis 
magistratus  pofestate  animadver- 
tere* 


'  [Am.  ed.  powers.^ 

=  Matt.  xii.  25  ;  1  Pet.  ii.  13,  14,  IG  ;  Rom. 
xiii.  1-8  ;  Heb.  xiii.  17. 

s  Rom.  i.  32  with  1  Cor.  v.  1,  5,  11,  13;  2 
John  V.  10,  11 ;  and  2  Thess.  iii.  14,  and  1 
Tim.  vi.  3-5,  and  Titus  i.  10,  11,  13  and 
iii.  10,  with  Matt,  xviii.  15-17;  1  Tim.  i. 
19,20;  Rev.  ii.  2,  14,15,20;  iii.  9. 


♦  Deut.  xiii.  6-12  ;    Rom.  xiii.  3,  4,  with  2 

Jolm  V.  10,  11;  Ezra  vii.  23-28;  Rev. 
xvii.  12,  16, 17;  Neh.  xiii.  15,  17,  21,  22, 
25,  30 ;  2  Kings  xxiii.  5,  6,  9,  20,  21 ;  2 
Chron.  xxxiv.  33  ;  xv.  12,  13,  16  ;  Dan. 
iii.  29  ;  1  Tim,  ii.  2  ;  Isa.  xlix.  23;  Zech. 
xiii.  2,  3. 

*  [Am.  ed.  omits  and  l>y  the  potrcr  of  the  Civil 

Magistrate^  also  the  proof- texts. J 


646 


SYMBOLA  EV ANGELICA. 


Chaptek  XXI. 
Of  Religious  Worship  and  the  Sahhath-day. 

I.  The  light  of  nature  showeth 
that  there  is  a  God,  who  hath  lord- 
ship and  sovereignty  over  all ;  is 
good,  and  doeth  good  unto  all ;  and 
is  therefore  to  be  feared,  loved, 
praised,  called  upon,  trusted  in,  and 
served  with  all  the  heart,  and  with 
all  the  soul,  and  with  all  the  might.' 
But  the  acceptable  way  of  worship- 
ing the  true  God  is  instituted  by 
himself,  and  so  limited  to'  his  own 
revealed  will,  that  he  may  not  be 
worshiped  according  to  the  imagi- 
nations and  devices  of  men,  or  tlie 
suggestions  of  Satan,  under  any 
visible  representations'  or  any  oth- 
er way  not  prescribed  in  the  Holy 
Scripture.* 

II.  Religious  worship  is  to  be 
given  to  God,  the  Father,  Son,  and 
Holy  Ghost;  and  to  him  alone:'* 
not  to  angels,  saints,  or  any  other 
creature :  ®  and  since  the  fall,  not 
without  a  Mediator;  nor  in  the 
mediation  of  any  other  but  of 
Christ  alone.'' 

III.  Prayer  with  thanksgiving, 
being  one  special  part  of  religious 
worship,*  is  by  God  required  of  all 


Cap.  XXI. 

De  ctdtu  religioso  et  de  Sahbato. 

I.  Constat  quidcm  naturm  lumine 
esse  Dcnm  qui  in  universa  Pri- 
matum  ohtinet  ac  absolutum  Do- 
minium, eundemqtie  honum  esse  ac 
omnibus  henejicum,  proindcque  toto 
corde,  fofa  anima,  totisque  viribus 
tlmendum  esse  et  diligcudiim,  lau- 
dandum  ac  invocandiim,  eique  fi- 
dendum  esse  ac  serviendum.'  At 
rationcm  vcrum  Deum  colendi  ac- 
ceptabilem  ipse  instituit,  itaque  vo- 
luntate  sua  revelata  dejinivit,  ut  coli 
non  debcat  secundum  imaginationes 
ac  inventa  hominum,  aut  sugges- 
tiones  Satance,  sub  specie  quavis 
visibilij  aut  alia  via  quaviscunque 
quam  scriptura  sacra  non  prce- 
scripsit.* 

II.  Cultus  religiosus  Deo  Patri 
Filio  et  Spiritui  sancto,  eique  soli 
est  exhibendus,"  non  angelis,  non 
Sanctis,  neque  alii  cuivis  creaturce,^ 
nee  ipsi  Deo  quidem  post  lapsum 
citra  Mcdiatorem,  aut  quidem  x)cr 
Mediatorem  alium  quam  Jesum 
Christum.'' 

III.  Supplicationcm  cum  gratia- 
rum  actione,  quce  est  inter  partes 
pra^cipuas  divini  cidtus,^  Dens  fieri 


'  Rom.  i.  20;   Acts  xvii.  24;  Psa.  cxix.  G8;          Matt.  iv.  9,  10;   Deut.  iv.  15-20;  Exod. 

Jer.  X.  7  ;  Psa.  xxxi.  23  ;  xviii.K^, ;  Kom.           xx.  4-G  ;  Col.  ii.  23. 
X.  1 2 ;.  Psa.  Ixii.  8 ;  Josh.  xxiv.  1 4 ;  Mark    ^  Matt.  iv.  10  with  John  v.  23  and  2  Cor,  xiii. 

xii.  33.  14 ;  [Am.  ed.  Rev.  v.  11-13]. 

*  [Am.  ed.  Ijy.'\  »  Col.  ii.  18  ;  Kev.  xix.  10 ;  Rom.  i.  25. 

^  [Am.  ed.  representation.']  '  John  xiv.  G  ;   1  Tim.  ii.  5 ;  Eph.  ii.  18 ;  Col. 

*  Deut.  xii.  32  ;   Matt.  xv.  0  ;  Acts  xvii.  25  ;    »  Pliil.  iv.  G.                                              [iii.  17. 


THE  WESTMINSTER  CONFESSION  OF  FAITH,  1G47. 


647 


men;'  and  that  it  may  be  accepted, 
it  is  to  be  made  in  the  name  of  the 
Son/  by  the  help  of  his  Spirit/  ac- 
cording to  his  will/  with  under- 
standing, reverence,  humility,  fer- 
vency, faith,  love,  and  persever- 
ance;^ and,  if  vocal,  in  a  known 
tongue.' 

IV.  Prayer  is  to  be  made  for 
things  lawful,'  and  for  all  sorts  of 
men  living,  or  that  shall  live  here- 
after;' but  not  for  the  dead,' nor 
for  those  of  whom  it  may  be  known 
that  they  have  sinned  the  sin  unto 
death/" 

y.  The  reading  of  the  Script- 
ures with  godly  fear;"  the  sound 
pi'eaching;'^  and  conscionable  hear- 
ing of  the  Word,  in  obedience  unto 
God  with  understanding,  faith,  and 
reverence; ''  singing  of  psalms  with 
grace  in  the  heart;"  as,  also,  the 
due  administration  and  worthy  re- 
ceiving of  the  sacraments  instituted 
by  Christ;  are  all  parts  of  the  or- 
dinary religious  worship  of  God :  '^ 
besides  religious  oaths,'°  vows,"  sol- 


iuhct  ah  hominibus  tmiversis;  '  quce, 
quo  Deo  grata  sit  d  accepta,  est  in 
nomine  FiUi,^  subsidio  splritus  ejiis,^ 
ct  secundum  iiysius  volimtatem,'^  cum 
iutcllectn,  reverent ia,  humiUtafc,fer- 
vore,  fide,  antorc,  ac  pcrscverantia 
offerenda  ; '  ct  qiiidem,  si  vocalis  sit, 
in  lingua  nota  est  efferendaJ^ 

IV.  Preces  pro  rchus  non  nisi  lici- 
tis  sunt  faciendw,''  pro  liominihus  au- 
tem  cuinscunque  generis,  vivis  scilicet, 
aut  etiam  victuris  aliquando ; '  pro 
mortuis aufem neutiquam ;^  sedneque 
pro  iis,  de  quihus  constare  possit  cos 
peccatum  ad  mortem  periwtrasse.^" 

V,  Scripturarum  lectio  cum  ti- 
morc  pio ; "  verhi  prcedicatio  so- 
lida,'"  ejusdemque  auditio  religiosa 
ex  obedientia  erga  JDeum,  cum  intel- 
lect u,  fide  ct  reverentia  ;"  PsaJmo- 
rum  cum  gratia  in  corde  cantatio,'* 
prout  etiam  Sacramentorum,  qucc 
Christus  institiiit,  dchita  admini- 
stratio,  ct  participcdio  digna,  sunt 
divini  ctdtus  religiosi  partes,  et  qui- 
dem  ordinarii.'^  Beligiosa  insupei' 
juramcnta,'^  votaquc;^''  solennia  je- 


*  Psa.  Ixv.  2, 

=  John  xiv.  13,  14  ;   1  Tet.  ii.  5. 
'  Rom.  viii,  26. 

*  I  John  V.  14. 

^  Psa.  xlvii.  7  ;   Eccles.  v.  1 ,  2  ;   Ileb.  xii.  28  ; 

Gen.  xviii.  27 ;  James  v.  IG;  i.  6,  7;  Mark 

xi.  24 ;   Matt.  vi.  12,  14,  15  ;   Col.  ir.  2  ; 

Eph.  vi.  18. 
'  1  Cor.  xiv.  14. 
'  1  John  V.  14. 
^  1  Tim.  ii.  1,2;  John  xvii.  20 ;  2  Sam.  vii. 

29;  Ruth  iv.  12. 

Vol.  Ill— T  t 


'  2  Sam.  xii.  21-23  with  Luke  xvi.  25,  26; 

Rev.  xiv.  13. 
'"  1  John  V.  16. 
"  Acts  XV.  21 ;  Rev.  i.  3. 
"  2  Tim.  iv.  2. 
'"  James  i.  22;   Acts  x.  33;   Matt.  xiii.  19; 

Heb.  iv.  2  ;  Isa.  Ixvi.  2. 
'*  Col.  iii.  IG  ;  Eph.  v.  19  ;  James  v.  13. 
'"  Matt,  xxviii.  1 9 ;  1  Cor.  xi.  23-29 ;  Acts  ii.  42. 
■«  Deut.  vi.  13  with  Neh.  x.  29. 
''  Isa.  xix.  21  witli  Eccles.  v.  4,  5 ;   [Am.  ed. 

Acts  xviii.  18. — Am.  ed.  reads  and  vows']- 


048 


SYMBOLA  EVANGELICA. 


emn  fastiugs,'  and  tlianksglvings 
upon  several'  occasions ;  ^  whicli  are, 
in  their  several  times  and  seasons, 
to  be  used  in  an  holy  and  religious 
manner/ 

yi.  Neither  praj-er,  nor  any  oth- 
er part  of  religious  worship,  is  now, 
under  the  gospel,  either  tied  unto, 
or  made  more  acceptable  by  any 
place  in  which  it  is  performed,  or 
towards  which  it  is  directed : '  but 
God  is  to  be  worshiped  every  where  ° 
in  spirit  and'  truth;'  as  in  private 
families^  daib')'°  ^"^  i^i  secret  each 
one  by  himself,"  so  more  solemnly 
in  the  public  assemblies,  which  are 
not  carelessly  or  willfully  to  be 
neglected  or  forsaken,  when  God, 
by  his  Word  or  providence,  calleth 
thereunto.''' 

VII.  As  it  is  of  the  law  of  nat- 
ure, that,  in  general,  a  due  pro- 
portion of  time  be  set  apart  for 
the  worship  of  God ;  so,  in  his 
"Word,  by  a  positive,  moral,  and 
perpetual  commandment,  binding 
all  men  in  all  ages,  he  hath  par- 
ticularly appointed  one  day  in 
seven  for  a  Sabbath,  to  be  kept 
lioly  unto  him:"  which,  from  the 


'  Joel  ii.  1 2 ;  Esth.  iv.  1 6  ;  Matt.  ix.  15 ;  1  Cor. 

vii.  5. 
'  [Am.  ed.  has  s/jecia/.] 
'  Psalm  cvii.  throughout;  Esth.  ix.  22. 

*  Heb.  xii.  28. 

*  John  iv.  21. 

'Mai.  i.  11;   ITim.  ii.  8. 
'  [Am.  ed.  inserts  in.'] 
'  John  iv.  23,  24. 


jtinia,'  solcnncsque  gratiarum  ac- 
tioneSj  pro  varietate  eventuum'^  suo 
quceque  tempore  ac  opportunitate 
sanctc  quidcm  ac  religiose  sunt  ad- 
hihenda* 

YI.  Hodie  suh  evangelio  neque 
preccSj  nee  idla  ptars  alia  religiosi 
eultiis  ita  euivis  alligatur  loco  in  quo 
prmstetur  aut  versus  quern  diriga- 
tur,^  iit  inde  gratior  evadat  et  accep- 
tior ;  vcrum  uhique  Deus  colendus 
esf^  in  S2)irit(i  ac  veritate;^  quoti- 
die^  quidem  inter  privates XKirictes  a 
quavis  familia,"'  ut  etiam  a  quolihet 
seorsim  in  secreto ;  "  at  solenniter 
magis  in  conventihus  pidjlicisy  qui 
certe  quoties  co  nos  Deus  vocaf,  sen 
verho  suo  seu  providentia,  non  sunt 
vel  ex  incuria  vel  ohstinatione  animi 
ant  negligendi  aut  deserendi.^^ 

VII.  Quemadmodum  est  de  lege 
naturce  ut  indefinite  portio  qucedam 
temporis  idonea  divino  cultui  cele- 
hrando  sejuncta  sit  ac  assignata  ;  ita 
in  verho  suo  Deus  {prcceepto  niorali, 
positivo  ac  j'Crptetuo,  homines  omnes 
cujuscunque  fuerint  seculi  ohligante) 
speciatim  e  septenis  quihusque  diebus 
diem  unum  in  Sahhatum  designavif, 
sancte    sibi   ohservandum.'^      Quod 


'  Jer.  X.  25 ;  Deut.  vi.  G,  7 ;  Job  i.  5  ;  2  Sam. 

vi.  18,  20  ;   1  Pet.  iii.  7 ;  Acts  x.  2. 
'"  Matt.  vi.  11 ;  [Am.  ed.  Josh.  xxiv.  15]. 
"Matt.  vi.  6;  Eph.  vi.  18. 
"  Isa.  hi.  7;   Ileb.  x.  25;  Prov.  i.  20,  21,  24  ; 

viii.  34  ;  Acts  xiii.  42;  Luke  iv.  IG  ;  Acts 

ii.  42. 
"Exod.  XX.  S,  10,  11  ;    Isa.  Ivi.  2,  4,  G,  7; 

[Am.  ed.  Isa.  hi.  (!]. 


THE  WESTMINSTER  CONFESSION  OF  FAITH,  1647. 


649 


beginning  of  the  world  to  the  res- 
urrection of  Christ,  was  the  last  day 
of  the  week ;  and,  from  the  resur- 
rection of  Christ,  was  changed  into 
the  first  day  of  the  week,'  which  in 
Scripture  is  called  the  Lord's  day," 
and  is  to  be  continued  to  the  end 
of  the  world,  as  the  Christian  Sab- 
bath/ 

VIII.  This  Sabbatli  is  then  kept 
holy  unto  the  Lord,  when  men,  after 
a  due  preparing  of  their  hearts,  and 
ordering  of  their  common  affairs 
beforeiiand,  do  not  only  observe  an 
holy  rest  all  the  day  from  their  own 
works,  words,  and  thoughts,  about 
their  worldly  employments  and  rec- 
reations ;  *  but  also  are  taken  up  the 
whole  time  in  the  public  and  private 
exercises  of  his  worship,  and  in  the 
duties  of  necessit}^  and  mercy. '^ 

Chapter  XXII. 
Of  Lawful  Oaths  and  Vows. 

I.  A  lawful  oath  is  a  part  of  re- 
ligious worship,*  wherein,  upon  just 
occasion,  the  person  swearing  sol- 
emnly calleth  God  to  witness  what 
he  asserteth  or  promiseth;  and  to 
judge  him  according  to  the  truth 
or  falsehood  of  what  he  sweareth.' 

II.  The  name  of  God  only  is  that 


quidcm  ab  orhe  condito  ad  rcsurrec- 
tionem  usque  Christi  dies  idtimus 
crat  in  scptimana  ;  dcinde  aidem  a 
Christi  resurredione  in  septimcmce 
diem  primum  transferchatur ;  ^  qui 
quidem  in  Scriptura  Dies  Domini- 
cus ""  nuncupatur,  esfqiie  perpetuo  ad 
finem  mundi  tanquam  Sahhahim 
Cliristianum  celebrandus.^ 

YIII.  Tunc  aufem  Jioc  Sahhatum 
Deo  sancte  celehratur,  quum  post 
corda  rite  prceparata,  et  compositas 
suas  res  miindanas,  homines  non  so- 
lum a  suis  ipsorum  operihus,  dictis, 
cogifafis ;  {qua;  circa  illas  exerceri 
solent)  a  rccreationibus  etiam  ludi- 
cris  quiefem  sanctam  toto  observant 
die;*  verum  etiam  in  exercitiis  di- 
vini  cidtus  puhlicis  privatisque,  ac  in 
officiis  necessitatis  et  misericordice 
toto  illo  tempore  occupantur.^ 

Cap.  XXII. 

De  Juramentis,  votisque  Ileitis. 

I.  Juramentum  licitum  est  pars 
cidtus  rcJigiosi,^  qua  {occasione  justa 
oblata)  qui  jurats  JDeumj  de  eo  quod 
asserit  aut  promittit,  solenni  modo 
testatur ;  eundemque  appellat  se  se- 
cundum illius  quod  jurat  veritatem 
aut  falsitatem  judicaturum.'' 

II.  Per  solum  Dei  nomen  jurare 


'  Gen.  ii.  2,  o ;  1  Cor.  xvi.  1,2;  Acts  xx.  7. 
"Rev.  i.  10. 

=  Exod.  XX.  8,  10,  with  Matt.  v.  17, 18. 
*  Exod.  XX.  8  ;   xvi.  23,  2',,  26,  29,  30  ;  xxxi. 
1.5-17;  Isa.  Iviii.  13;  Neh.  xiii.  15-22. 


'  Isa.  Iviii.  13  ;  Matt.  xii.  1-13. 
«  Deut.  X.  20. 

'  Exod.  XX.  7 ;   Lev.  xix.  12 ;   2  Cor.  i.  23  ; 
2  Cluon.  vi.  22,  23, 


650 


SYMBOLA  EVANGELICA. 


by  wbicli  men  ought  to  swear,  and 
therein  it  is  to  be  used  with  all 
holy  fear  and  reverence ; '  therefore 
to  swear  vainly  or  rashly  by  that 
glorious  and  dreadful  name,  or  to 
swear  at  all  by  any  other  thing,  is 
sinful,  and  to  be  abhorred.'  Yet 
as,  in  matters  of  weight  and  mo- 
ment, an  oath  is  wai'ranted  by  the 
Word  of  God,  under  the  New  Test- 
ament, as  well  as  under  the  Old,' 
so  a  lawful  oath,  being  imposed  by 
lawful  authority,  in  such  matters 
oudit  to  be  taken." 


III.  Whosoever  taketh  an  oath 
ought  duly  to  consider  the  weighti- 
ness  of  so  solemn  an  act,  and 
therein  to  avouch  nothing  but 
what  he  is  fully  persuaded  is  the 
truth.'  Neither  may  any  man  bind 
himself  by  oath  to  any  thing  but 
what  is  good  and  just,  and  what 
he  believeth  so  to  be,  and  what 
he  is  able  and  resolved  to  per- 
form." Yet  it  is  a  sin  to  refuse 
an  oath  touching  any  thing  that 
is  good  and  just,  being  imposed 
by  lawful  authority.' 

IV.  An  oath  is  to  be  taken  in 
the  plain   and  common   sense  of 


dehent  homines,  quod  quidem  cum 
omni  tlniore  sancto  ac  revcreutia  est 
inibi  usurpandiwi.'  Fro'mdeque  per 
nomen  Ulud  gloriosum  ac  tremendum 
jurare  leviter,  aut  tcmcrc,  vcl  ctium 
omnino  jurare  per  rem  allam  quam- 
viscimqite,  sceleratum  est  ct  qumn 
max'mie  perhorrescendum.^  Verun- 
tamcn  skid  in  rchis' major  is  ponde- 
ris  ct  momenti  secundum  vcrhum  Dei 
licitum  est  jiisjurandum  non  minus 
quidem  suh  Novo  quam  sub  Vetere 
Testamento :  ^  ita  sane  jusjurandiim 
licitum,  authoritafe  Icgitima  si  exi- 
gatur,  non  est  in  rebus  cjiismodi  de- 
clinandum.* 

III.  Quicunque  juramentum  prce- 
stat  cum  pondus  actionis  tam  solen- 
nis  rite  secum  perpendere  oportet, 
cdque  juratum  de  nnllo  asseverare 
quod  verum  esse  non  liabeat  sibi  per- 
suasissimumJ'  Ncque  licet  cuivis  ad 
agendum  quicquam  obstringere  seniet 
jurejurando,  nisi  quod  revcra  bonum 
justumque  est,  quod  ille  ejusmodi  esse 
credit,  quodque  ipse  x^rwstarc  potest 
statuitquc."  Veruntamen  de  re  bona 
justaque  jusjurandiim,  Icgitima  au- 
thoritate  si  exigatur,  pcccat  ille  qui 
detrectat.'' 

lY.  Juramentum  prcestandum  est 
sensu  verborum  vidgari  quidem  ac 


'Deut.  vi.  13. 


^v— V.  ...  .^.  '  Exod.  XX.  7;  Jer.  iv.  2. 

'  Exod.  XX.  7  ;    Jer.  v.  7  ;   Matt.  v.  34,  37  ;  ^  Gen.  xxiv.  2,  3,  5,  G,  8,  9. 

James  v.  12.  '  Numb.  v.  19,  21  ;   Neh.  v.  12  ;   Exod.  xxii. 
»  Heb.  vi.  16 ;  2  Cor.  i.  23 ;  Isa.  Ixv.  IG.  7-11. 

'  1  Kings  viii.  31 ;  Neh.  xiii.  25 ;  Ezra  x.  25. 


THE  WESTMINSTER  CONFESSION  OF  FAITH,  1647. 


651 


the  words,  without  equivocation  or 
mental  reservation.'  It  can  not 
oblige  to  sin ;  but  in  any  thing  not 
sinful,  being  taken,  it  binds  to  per- 
formance, althougli  to  a  man's  own 
liurt:'  nor  is  it  to  be  violated,  al- 
though made  to  heretics  or  infi- 
dels.' 

Y.  A  vow  is  of  the  like  nature 
with  a  promissory  oath,  and  ought 
to  be  made  with  the  like  religious 
care,  and  to  be  performed  with  tlie 
like  faithfulness.^ 

VI.  It  is  not  to  be  made  to 
any  creature,  but  to  God  alone :  ^ 
and  tliat  it  may  be  accepted,  it  is 
to  be  made  voluntarily,  out  of  faith 
and  conscience  of  duty,  in  way  of 
thankfuhiess  for  mercy  received, 
or  for  the^  obtaining  of  what  we 
Avant;  whereby  we  more  strictly 
bind  ourselves  to  necessai'y  duties, 
or  to  other  things,  so  far  and  so 
long  as  they  may  fitly  conduce 
thereunto.'' 

VII.  No  man  may  vow  to  do 
any  thing  forbidden  in  the  Word  of 
God,  or  what  would  hinder  any  duty 
therein  commanded,  or  which  is  not 
in  his  own  power,  and  for  the  per- 
formance whereof  he  hath  no  prom- 


man  ^/e5^  sine  cequivocatione  aut 
rcscrvatione  mcntali  quaviscunque.^ 
Ad  pcccandum  quenquam  ohligare 
nequitj  vcrum  in  re  qudlihet  cui  dbest 
peccatum,  qui  semel  illud  prcestiUt, 
adimplcre  teiietMr,  vel  etiam  cum 
damno  suo  ;''  ncque  sane  Jlcct,  quam- 
vis  hcereticis  datum  aid  injidelibtts, 
violarc.^ 

V.  Votum,  naturae  consimilis  est 
cum  juramenfo  promissorio,  parique 
debet  turn  religione  nimcupari  turn 
fide  persolvi.* 

VI.  Non  est  idli  creaturce,  sed  Deo 
soli  nimciipandumy^  et  quo  gratum 
illi  esse  possit  acceptumquc,  est  qui- 
dem  luhenter,  e  fide,  officiique  nostri 
conscientia  siiscipiendum,  vel  grati- 
tudinis  nostrce  oh  accepta  heneficia 
testandce  causa,  vel  honi  alicujus, 
quo  indigemus,  consequendi;  per  hoc 
autem  nosmet  ad  officia  necessaria 
arctius  ohligamus ;  vel  etiam  ad  res 
alias  quatenus  quidem  et  quamdiu 
istis  subserviuHt.'' 

VII.  Nemini  quicquam  vovere  li- 
cet se  acturtim,  quod  aut  verbo  Dei 
prohibetur;  aid  officium  aliquod  ini- 
bi  prceceptum  impediret,  quodve  non 
est  in  voventis  potestate,  et  cui  prw- 
stando  vires  illi  Deus  non  est  polli- 


'  Jer.  iv.  2  ;  Psa.  xxiv.  4. 

=  1  Sam.  XXV.  22,  32-34 ;  Psa.  xv.  4. 


Psa.  Ixxvi.  11 ;  Jer.  xliv.  25,  26. 
[Am.  ed.  omits  the.'] 


=  Ezek.  xvii.  16,  18, 19;  Josh.  ix.  18,  19,  with    '  Deut.  xxiii.  21,  23  ;  Psa.  1.  14;  Gen.  xxviii. 


2Sam.  xxi.  1.  [Ixvi.  13,  14. 

*  Isa.  xix.  21  ;  Eccles.  v.  4-6  ;   Psa.  Ixi.  8  ; 


20-22;    1  Sam.  i.  11  ;  Psa.  Ixvi.  13,  14  ; 
cxxxii.  2-5. 


652 


SYMBOLA  EVANGELICA. 


ise  or  ability  from  God.'  In  which 
respect/  popish  monastical  vows  of 
perpetual  single  life,  professed  pov- 
erty, and  regular  obedience,  are  so 
far  from  being  degrees  of  higher 
perfection,  that  they  are  supei'sti- 
tious  and  sinful  snares,  in  which  no 
Christian  may  entangle  himself.^ 

Chapter  XXIII. 
Of  the  Civil  Mayistrate. 

I.  God,  the  Supreme  Lord  and 
.  King  of  all  the  world,  hath  or- 
dained civil  magistrates  to  be  un- 
der him,  over  the  people,  for  his 
own  glory  and  the  public  good,  and 
to  this  end  hath  armed  them  with 
the  power  of  the  sword,  for  the  de- 
fense and  encouragement  of  them 
that  are  good,  and  for  the  punish- 
ment of  evil-doers.^ 

II.  It  is  lawful  for  Christians  to 
accept  and  execute  the  office  of  a 
magistrate  when  called  thereunto;^ 
in  the  managing  whereof,  as  they 
ought  especially  to  maintain  piety, 
justice,  and  peace,  according  to  the 
wholesome  laws  of  each  common- 
wealth,® so,  for  that  end,  they  may 
lawfully,  now  under  the  New  Tes- 
tament, wage  war  upon  just  and 
necessary  occasion.'*" 


citus.^  Unde  Pontificiorum  ilia  de 
perpetuo  coelihatu,  de  pcuqjertatc,  de- 
que dbedientia  rcgulari  vota  Mona- 
stica,  tantum  dbest  tit  perfectionis 
gradiis  sint  sublimiores,  tit  supcrsti- 
t ion  is  plane  sint  ac  2)cccati  laquci, 
qiiihus  nulli  unquam  Cliristiano  se- 
metipsum  licet  imjjlicare.^ 

Cap.  XXIII. 

De  Magistratu  Civili. 

I.  Supremus  totius  Mtmdi  Bex  ac 
Dominus  Deus,  Magistratus  Civiles 
ordinavit  qui  vices  ejus  gerant  supra 
pojndum  ad  suam  ij^sius  gloriam, 
ac  honiim  piMicum  ;  in  quern  finem 
eosdem  armavit  xjotestate  gladii, 
propter  honorum  quidcm  animatio- 
nem  ac  tutamen,  animadversionem 
autem  in  maleficos* 

II.  Christicmis,  quoties  ad  id  vo- 
cantttr,  3Iagistrafus  munus  ct  sus- 
cipere  licet  et  exequi;"  in  quo  qui- 
dem  gerendo,  ut  pietatem  prcecipuc, 
justitiam,  ac  pacem  secundum  sa- 
luhres  cujusque  Beipiihlica;  leges 
tiieri  dehcnf,^  ita  quo  ilium  Jinem 
consequantur^  licitum  est  iis  vel 
Jiodie  sub  Novo  Tesiamento  in  cau- 
sis  justis  ac  nccessariis  helium  ge- 
rere? 


*  Acts  xxiii.  12, 14;  Mark  vi.  26 ;  Numb.  xxx. 

5,  8,  12, 13. 

*  [Am.  ed.  has  resitects.'\ 

'  Matt.  xix.  11,12;  1  Cor.  vii.  2,  9  ;  Eph.  iv. 

28  ;    1  Pet.  iv.  2 ;   1  Cor.  vii.  23. 
«  Kom.  xiii.  1-4  ;  1  Pet.  ii.  13, 14. 


»  Prov.  riii.  15,  IG  ;  Rom.  xiii.  1,  2,  4. 
«Psa.  ii.  10-12;    1  Tim.  ii.  2j  Psa.  Ixxxii. 

3,  4  ;  2  Sam.  xxiii.  3 ;  1  Pet.  ii.  13. 
'  Luke  iii.  14 ;  Rom.  xiii.  4 ;  Matt.  viii.  9, 10 ; 

Acts  X.  1,  2  ;  Rev.  xvii.  14,  16. 
*  [Am.  ed.  has  occasions.^ 


THE  WESTMINSTER  CONFESSION  OF  FAITH,  1647. 


653 


III.  The  civil  magistrate  may 
not  assume  to  liimself  the  admin- 
istration of  the  Word  and  Sacra- 
ments, or  the  power  of  the  keys  of 
the  kingdom  of  heaven : '  yet  he 
hath  authority,  and  it  is  his  duty  to 
take  order,  that  unity  and  peace  be 
preserved  in  the  Church,  tliat  the 
truth  of  God  be  kept  pure  and  en- 
tire, that  all  blasphemies  and  here- 
sies be  suppressed,  all  corruptions 
and  abuses  in  worship  and  disci- 
pline prevented  or  reformed,  and 
all  the  ordinances  of  God  duly  set- 
tled, administered,  and  observed.^ 
For  the  better  effecting  w^hereof 
he  hath  power  to  call  synods,  to 
be  present  at  them,  and  to  pro- 
vide that  whatsoever  is  transacted 
in  them  be  according  to  the  mind 
of  God-^- 


III.  Magistratui  Civ  Hi  verbi  et 
sacramcntormn  admin istr at ionenif 
aid  clavinm  regni  coilorum  potesta- 
tem  assnmere  sihi  non  est  licifum : ' 
nihilo  tamen  minus  et  jure  jyotest 
Hie,  eique  incumhit  providere  ut  Ec- 
clesice  unitas  ac  tranquillitas  con- 
scrvetur,  ut  Veritas  Dei  pura  et  in^ 
tegra  custodiatur,  ut  supprimantur 
Uasphemicc  omnes,  hceresesque,  ut  in 
cidtu  ac  disciplina  onmes  corruptela:. 
ac  abusus  aut  prcecaveantur  aut 
reformentur,  omnia  denique  insti- 
tuta  divina,  tit  rite  statuminentiir, 
administrentur,  ohserventiir.^  Quce 
omnia  quo  melius  prcesfare  possit, 
potestatem  hahet  turn  Synodos  con- 
vocandi,  turn  td  ipsis  intersit,  pro- 
spiciatque,  ut  quicquid  in  iis  tran- 
sigatur  sit  menti  divince  consenta- 
neum.^ 


The  above  section  is  changed  in  the  American  revision,  and  adapted  to  the  separation  of 
Church  and  State,  as  follows : 

[III.  Civil  magistrates  7nay  not  assume  to  themselves  the  admin- 
istration of  the  Word  and  Sacraments  (2  Chron.  xxvi.  18) ;  or  the 
power  of  the  keys  of  the  kingdom  of  heaven  (Matt.  xvi.  19  ;  1  Cor.  iv. 
1,2);  or,  in  the  least,  interfere  in  matters  of  faith  (John  xviii.  36; 
Mai.  ii.  7 ;  Acts  v.  29).  Yet  as  nursing  fathers,  it  is  the  duty  of 
civil  magistrates  to  protect  the  Chxirch  of  our  common  Lord,  vnth- 
out  givi?ig  the  preference  to  any  denomination  of  Christians  above 
the  rest,  in  such  a  manner  that  all  ecclesiastical  persoiis  lohatever 


'  2  Chron.  xxvi.  18  with  Matt,  xviii.  17  and 
xvi.  19;  1  Cor.  xii.  28,  29;  Epfi.  iv.  11, 
1 2 ;  1  Cor.  iv.  1,2;  Eom.  x.  1 5  ;  Heb.  v.  4. 

'  Isa.  xlix.  23 ;  Psa.  cxxii.  9 ;  Ezra  vii.  23- 
28;   Lev.  xxiv.  16;   Deut.  xiii.  a,  6,  12; 


2  Kings  xviii.  4 ;    1  Chron.  xiii.  1-9 ;    2 
Kings  xxiii.  1-26 ;    2  Chron.  xxxiv.  33 ; 
2  Chron.  xv.  12,  13. 
2  Chron.  xix.  8-11 ;  chaps,  xxix.  and  xxx. ; 

Matt.  ii.  4,  5. 


654 


8YMB0LA  EVANGELICA. 


shall  enjoy  the  full,  free,  and  unquestioned  liberty  of  discharging 
every  part  of  their  sacred  functions,  without  violence  or  danger 
(Isa.  xlix.  23).  And,  as  Jesus  Cltrist  hath  ajyi^ointed  a  regular  gov- 
ernment and  discipline  in  his  Church,  no  law  of  any  coninionwealth 
should  interfere  with,  let,  or  hinder,  the  due  exercise  thereof,  among 
the  voluntary  inemhers  of  any  denomination  of  Christians,  accord- 
ing to  their  own  p>rofession  and  belief  (J^s^.  cv.  15  ;  Acts  xviii.  14-16). 
It  is  the  duty  of  civil  magistrates  to  j)rotect  the  person  and  good 
nam.e  of  all  their  people,  in  such  an  effectual  manner  as  that  no 
person  be  suffered,  either  upon  pretence  of  religion  or  infidelity,  to 
offer  any  indignity,  violence,  abuse,  or  injury  to  any  other  jierson 
whatsoever :  and  to  take  order,  that  all  religious  and  ecclesiastical 
assemblies  be  held  without  molestation  or  disturbance  (2  Sam.  xxiii. 
3 ;  1  Tim.  ii.  1 ;  Rom,  xiii.  4).] 


IV.  It  is  the  duty  of  people'  to 
pray  for  magistrates/  to  honor  their 
persons/  to  pay  them  tribute  and 
other  dues/  to  obey  their  lawful 
commands,  and  to  be  subject  to 
their  authority,  for  conscience' 
sake.^  Infidelity  or  difference  in 
religion  doth  not  make  void  the 
magistrate's  just  and  legal  author- 
ity, nor  free  tlie  people  from  tlieir 
due  obedience  to  him : "  from  which 
ecclesiastical  persons  are  not  ex- 
empted ; '  much  less  hath  the  Pope 
any  power  or  jurisdiction  over  them 
in  their  dominions,  or  over  any  of 
their  people ;  and  least  of  all  to  de- 
prive them  of  their  dominions  or 
lives,  if  he  shall  judge  them  to  be 


IV.  Debet  populus  pro  Magistra- 
t'lbus  prcccs  fundcre,^  personas  eo- 
runi  honore  prosequi,^  trihida  alia- 
quc  cis  debtfa  persolvere,"  ohiempe- 
rare  licitis  corum  mandafis,  ac  prop- 
ter conscicntiam  suhjici  illorum  au- 
thoritati ;  ^  qucc  si  justa  sit  ac  Icgi- 
tima,  nan  earn  illorum  infidelitas, 
nan  rcligio  diversa  cassam  rcddif, 
ncquc  populiim  lihcrat  a  debitor  iUis 
.obcdienti(c  prwstatione,^  qua  viri  qui- 
dem  Ecclcsiastici  nan  eximuntur,'' 
multo  minus  in  ipsos  magistratus, 
intra  ditionem  suam,  aut  ex  corum 
jiopuh  qucmvis  potcstatcm  ullam 
habet  aut  jurisdictioncni  Fapa  Bo- 
rn anus,  minime  vero  omnium  vita 
illos  aid  principatu  cxuendi,  si  ipse 


'  [Am.  ed.  reads  o/  the  people.^ 
'  1  Tim.  ii.  1,2. 
'  1  Pet.  ii.  1 7. 
*  Rom.  xiii.  G,  7. 


'  Rom.  xiii.  '>  ■  Tit.  i.  3. 
"  1  Pet.  ii.  13,  14,  1(1. 

'  Kom.  xiii.  1;    1   Kings    ii.  35;    Acts    xxv. 
9-11;  2  Pet.  ii.  1,  10,  11  ;  Jude  8-11. 


THE  WESTMINSTER  CONFESSION  OF  FAITH,  1G4< 


655 


heretics,  or   upon   any    otlier  pre- 
tense whatsoever.' 

Chapter  XXIV. 
Of  Marriage  and  Divorce. 

I.  Marriage  is  to  be  between  one 
man  and  one  woman :  neither  is  it 
lawful  for  any  man  to  have  more 
than  one  wife,  nor  for  any  woman 
to  have  more  than  one  husband  at 
the  same  time." 

II.  Marriage  was  ordained  for 
the  mutual  help  of  husband  and 
wife ;  ^  for  the  increase  of  mankind 
with  a  legitimate  issue,  and  of  the 
Church  with  an  holy  seed;"  and 
for  preventing  of  nncleanness.^ 

III.  It  is  lawful  for  all  sorts  of 
people  to  marry  who  are  able  with 
judgment  to  give  their  consent.' 
Yet  it  is  the  duty  of  Christians  to 
marry  only  in  the  Lord.'  And, 
tlierefore,  such  as  profess  the  true 
reformed  religion  should  not  mar- 
ry with  infidels,  Papists,  or  other 
idolaters :  neither  should  such  as 
are  godly  be  unequally  yoked,  by 
marrying  with  such  as  are  notori- 
ously wicked  in  their  life,  or  main- 
tain damnable  heresies.^ 


scilicet  COS  licerctkos  cssejudlcavcrif, 
veletiam  alioprcetextu  quoviscunque.' 

Cap.  XXIV. 
De  Conjugio  et  Divortio. 

I.  Conjugium  inter  unum  virum 
ac  fccminam  tmam  contrahi  debet; 
neque  viro  idll  uxores  pliires^  nee  nlU 
fcemince  ultra  unum  maritimi  eodem 
tempore  habere  lieet."^ 

II.  Conjugium  erat  institutum,  cum 
Xwopter  mariti  uxorisqne  aiixilium 
nmtuum,^  turn  propter  huniani  gene- 
ris prole  legitima,  Ecelesimqeu  sancto 
seniine  incrementum,*  turn  vero  etiam 
ad  impudicitiam  declinandamJ" 

III.  Matrimonio  jungi  cuivis  lio- 
minum  generi  licitum  est,  qui  con- 
scnsum  suuni  prcebere  valent  cum 
judicio ;  ^  Veruntamen  solum  in 
Domino  connubia  inire  debent  Chri- 
stiani  / '  proindeque  quotquot  religi- 
onem  vcram  reformatamque  profi- 
tentury  non  dehent  Injidelibus,  Pa- 
pistiSj  aut  aliis  quibuscunque  idolo- 
latris  connnhio  soeiari ;  neque  sane 
dehent  qui  pii  sunt  impari  jugo  co- 
pidari,  conjugium  cum  illis  eontra- 
liendo  qui  aut  improbitate  vitce  sunt 
notabiles,  aid  damnabiles  tuentur 
Jia;reses.^ 


'  2  Thess.  ii.  4 ;  Rev.  xiii.  15-17. 

'  Gen.  ii.  24  ;    Matt.  xix.  5,  G  ;    Prov.  ii.  17 ; 

[Am.  ed.  1  Cor.  vii.  2 ;  Mark  x.  G-9]. 
=  Gen.  ii.  18. 
*  Mai.  ii.  15. 
'  1  Cor.  Ail.  2,  9. 


II eb.  xiii.  4  ;    1  Tim.  iv.  3 ;   1  Cor.  vii.  36- 

38  ;  Gen.  xxiv.  57,  58. 
1  Cor.  vii.  3!). 
Gen.  xxxiv.  14;    Exod.  xxxiv.  16;   Deut. 

vii.  3,  4  ;  1  Kings  xi.  4  ;  Neh.  xiii.  25-27 ; 

Mal.ii.  11,12;  2  Cor.  vi.  14. 


656 


SYMBOLA  EVANGELICA. 


ly.  Marriage  ought  not  to  be 
within  the  degrees  of  consanguin- 
ity or  affinity  forbidden  in  the 
Word ;  *  nor  can  such  incestuous 
marriages  ever  be  made  lawful  by 
any  law  of  man,  or  consent  of  par- 
ties, so  as  those  persons  may  live 
together,  as  man  and  wife.^  The 
man  may  not  marry  any  of  his 
wife's  kindred  nearer  in  blood  than 
he  may  of  his  own,  nor  the  woman 
of  her  husband's  kindred  nearer  in 
blood  than  of  hei*  own.' 

V.  Adultei'y  or  fornication,  com- 
mitted after  a  contract,  being  de- 
tected before  marriage,  giveth  just 
occasion  to  the  innocent  party  to 
dissolve  that  contract/  In  the 
case  of  adultery  after  marriage, 
it  is  lawful  for  the  innocent 
party  to  sue  out  a  divorce,^  and 
after  the  divorce  to  marry  anoth- 
er, as  if  the  offending  party  were 
dead." 

YI.  Although  the  corruption  of 
man  be  such  as  is  apt  to  study 
arguments,  unduly  to  put  asunder 
those  whom  God  hath  joined  to- 
gether in  marriage;  yet  nothing 
but  adultery,  or  such  willful  deser- 
tion as  can  no  way  be  remedied  by 


IV.  Connnhia  intra  conscmgiiini- 
tatis  affinitatisquc  gracilis  hi  verba 
Dei  vetitos  iniri  non  est  licitum ; ' 
neque  possunt  ejusmodi  incesta  con- 
jugia  quavis  ant  liumana  lege,  aui 
consensione  xmrtium  fieri  legitima, 
adeo  ut  personis  illis  ad  instar  ma- 
riti  et  uxoris  liceat  unqnam  coJiahi- 
tare."^  Non  licet  viro  e  cognations 
uxor  is  sum  diicere,  quam  si  ceqiie  se- 
ipsum  attingeret  sanguine,  ducere 
non  liceret ;  sicuti  necfoetnince  licet 
viro  md)ere  a  mariti  sui  sanguine 
minus,  quam  a  siio  liceret,  alieno,^ 

V.  Adulterium  aut  scortatio  si 
admittatur  post  sponsalia,  ac  ante 
conjugium  detcgatur,  persona;  inno- 
centi  justam  praibet  occasio)iem  con- 
tractum  ilium  dissolvendi ;  *  quod  si 
adidterium  post  conjugium  admitta- 
tur, licehit  parti  innocenti  divortium 
lege  postuJare  ac  ohtinere ;  ^  atque 
quidem  post  factum  divortium  con- 
jugio  alteri  sociari,  perinde  aesi 
mortua  esset  persona  ilia  quce  conju- 
gii  fidem  violahat.^ 

VI.  Quamvis  ea  sit  Iwminis  cor- 
ruptio  id  p)yoclivis  sit  ad  excogitan- 
dum  argumenta,  indchite  illos  quos 
I)eus  connulio  junxit  dissociandi ; 
nihilominus  tamen  extra  adulterium 
ac  desertionem  ita  ohstinatam,  tit  cui 
nulla  remedio,  nee  ah  Ecclesia  nee  a 


'  Lev.  chap,  xviii.  ;  1  Cor.  v.  1  ;   Amos  ii.  7.     *  Matt.  i.  18-20. 
=  Mark  vi.  18  ;  Lev.  xviii.  24-28.  "  Matt.  v.  31,  32. 

^  Lev.  XX.  19-21.  "  Matt.  xix.  D  ;  Eom.  vii.  2,  3. 


THE  WESTMINSTER  CONFESSION  OF  FAITH,  1647. 


657 


the  Church  or  civil  magistrate,  is 
cause  sufficient  of  dissolving  the 
bond  of  marriage ; '  wherein  a  pub- 
lic and  orderly  course  of  proceed- 
ing is  to  be  observed ;  and  the  per- 
sons concerned  in  it,  not  left  to 
their  own  wills  and  discretion  in 
their  own  case." 

Chapteu  XXV. 
Of  the  Church. 

I.  The  catholic  or  universal 
Church,  which  is  invisible,  consists 
of  the  whole  number  of  the  elect, 
that  have  been,  are,  or  shall  be 
gathered  into  one,  under  Christ  the 
head  thereof;  and  is  the  spouse, 
the  body,  the  fullness  of  him  that 
filleth  all  in  all/ 

II.  The  visible  Church,  which  is 
also  catholic  or  universal  under  the 
gospel  (not  confined  to  one  nation 
as  before  under  the  law)  consists  of 
all  those,  throughout  the  world,  that 
profess  the  true  religion,*  and  of  ^ 
their  children;*  and  is  the  king- 
dom of  the  Lord  Jesus  Christ,'  the 
house  and  family  of  God,*  out  of 
which  there  is  no  ordinary  possi- 
bility of  salvation.* 


Magistratu  civili  subveniri  possifj 
siifficiens  causa  nulla  esse  potest  con- 
jngii  vinculum  dissolvendi.'^  Atqiie 
hac  quidcm  in  re  procedencli  ordo 
puhlicus  et  regularis  est  ohservandus, 
nee  personce  illce,  qiiarum  jus  agitur, 
sunt  suo  arhitrio  judiciove  in  causa 
propria  permittendce."^ 

Cap.  XXV. 
De  Ecclesia. 

I.  Catholica  sive  Universalis  Ec- 
clesia ea  qua;  est  invisibilis  constat  e 
toto  electorum  numero,  quotquot  fu- 
erunt,  sunt,  aut  erunt  unquam  in 
imiim  collecti,  sub  Christo  cjusdem 
Capite ;  estque  sponsa,  corpus  ac 
plenitudo  ejus  qui  implct  omnia  in 
omnibus.^ 

II.  Ecclesia  visibilis  {quce  etiam 
sub  Evangelio,  CatJiolica  est  et  uni- 
versalis,  non  autem  unius  gentis  fi- 
nibus,  ut  pridcm  sub  lege,  circum- 
scripta) ex  iis  omnibus  constat,  un- 
decunque  terrarum  sint,  qui  veram 
religionem  projitentur,*  una  cum  eo- 
rundem  libcris;^  estque  Regnum 
Domini  Jesu  Christi,''  Domus  etfa- 
milia  Dei,^  extra  qiiam  quidem  ordi- 
narie  fieri  ncquit  ut  quivis  salutem 
consequatur.^ 


'  Matt.  xix.  8,  9  ;  1  Cor.  vii.  l.'S ;  Matt.  xix.  G. 
"^  Deut.  xxiv.  1-4  ;  [Am.  ed.  Ezra  x.  3]. 
3  Eph.  i.  10,  22,  23 ;  v.  23,  27,  32 ;   Col.  i.  18. 
*  1  Cor.  i.  2  ;  xii.  12, 13;  Psa.  ii.  8;  Rev.  vii. 

9;  Rom.  xv.  9-12. 
^  [Am.  ed.  together  with,  instead  oiandof.'\ 


21  ;    Rom.  xi.  IG  ;    Gen.  iii.  15  ;    xvii.  7; 

[Am.    ed.   Gal.  iii.   7,  9,   14;    Rom.  iv. 

throughout]. 
'  Matt.  xiii.  47;  Isa.  ix.  7. 
*  Eph.  ii.  19;    iii.  15;   [Am.  ed.  Prov.  xxix. 

18]. 


1  Cor.  vii.  14  ;   Acts  ii.  39  ;   Ezek.  xvi.  20,    '  Acts  ii.  47. 


658 


SYMBOLA  EVANGELICA. 


III.  Unto  this  catholic  visible 
Church  Christ  hath  given  the  min- 
istry, oracles,  and  ordinances  of 
God,  for  the  gathering  and  perfect- 
ing of  the  saints,  in  this  life,  to  the 
end  of  the  world :  and  doth  by  liis 
own  presence  and  Spirit,  according 
to  his  promise,  make  them  effectual 
thereunto.' 

IV.  This  catholic  Church  hath 
been  sometimes  more,  sometimes 
less  visible.^  And  particular 
churches,  which  are  members  there- 
of, are  more  or  less  pure,  according 
as  the  doctrine  of  the  gospel  is 
taught  and  embraced,  ordinances 
administered,  and  public  worship 
performed  more  or  less  purely  in 
them.' 

V.  The  purest  churches  under 
hea\en  are  subject  both  to  mixt- 
ure and  error;"  and  some  have 
60  degenerated  as  to  become  no 
churches  of  Christ,  but  synagogues 
of  Satan.^  Nevertheless,  there 
shall  be  always  a  Church  on 
earth  to  worship  God  according 
to  his  will.' 

VI.  There  is  no  other  head  of  the 
Church  but  the  Lord  Jesus  Christ :  ^ 
nor  can  the  Pope  of  Rome,  in  any 


III.  CatJioliccc  liuic  Ecclcsice  vi- 
sihili  dcdit  Christus  ministrorum 
ordinemy  oractda,  ac  institida  Dei 
ad  sancfos  usque  ad  Jinem  mimdi 
in  hac  vita  coUigcndos  simid  ct 
perjicicndos ;  in  qncm  Jinem  prm- 
sentia  sua,  spiritiique  secundum 
i2)sius  promissionem,  eadem  reddit 
cfficaciaJ 

TV.  EccJesia  ha^c  Catholica  cx- 
titit  quandoque  magis  quandoque 
minus  visihilis.^  Ecclesice  aidem 
particulares  (quce  sunt  illius  mem- 
bra) CO  magis  minusve  puree  sunt, 
qui  majori  ant  minori  cum  puri- 
tate  in  iis  doeetur  exeipiturque 
Evangelii  doctrina,  admin istr ant ur 
divina  institufa,  cuJtusque  puUicus 
cctehratur.^ 

V.  Purissima'  omnium  qua;  in  tcr- 
ris  sunt  Ecclesice,  cum  mixtiirce  turn 
ctiam  errori  sunt  ohnoxicc,*  cousque 
autem  nonmdice  degcncranoit,  ut  ex 
Ecclesiis  Christi  factce  dent  urn  sint 
ij)sius  Satance  Synagogce;"  nihilo- 
minus  tamen  nunquam  deer  it  in  ter- 
ris  Ecclcsia',  quce  Deum  colat  secun- 
dum ipsius  voluntatem." 

VI.  Ecclesice  caput  extra  unum 
Dominum  Jesum  Christum  nullum 
est ; '  nee  idlo  sensu  caput  ejus  esse 


'  I  Cor.  xii.  23;  Eph.  iv.  11-13;  Matt,  xxviii. 

19,  20;   Isa.  lix.  21. 
^  Rom.  xi.  3,  4;    Kev.  xii,  C,  14;    [Am.  cd. 

Acts  jx.  31]. 
'  Kev.  chaps,  ii.  and  iii.  ;   1  Cor,  v.  G,  7. 


*  1   Cor.  xiii.  12;    Rev.  chaps,   ii.  and   iii.  ; 

Matt.  xiii.  24-30,  47. 
'  Rev.  xviii.  2  ;  Rom.  xi.  1 8-22. 
^  Matt.  xvi.  1 8  ;  Psa.  Ixxii.  1 7 ;  cii.  28  ;   Matt. 

xxviii.  19,  20. 
'  Col.  i.  18;  Eph.  i.  22. 


THE  WESTMINSTER  CONFESSION  OF  FAITH,  1G47. 


G59 


sense  be  head  thereof ;  but  is  that 
Antichrist,  that  man  of  sin  and  son 
of  perdition,  that  exalteth  himself 
in  the  Church  against  Christ,  and 
all  that  is  called  God.' 


Chapter  XXVI. 

Of  the  Communion  of  Saints. 

I.  All  saints  that  are  united  to 
Jesus  Christ  their  head,  by  his 
Spirit  and  by  faith,  have  fellow- 
ship with  him  in  his  graces,  suf- 
ferings, death,  resurrection,  and 
glory  :^  and  being  united  to  one 
another  in  love,  they  have  com- 
munion in  each  other's  gifts  and 
graces,'  and  are  obliged  to  the 
performance  of  such  duties,  pub- 
lic and  private,  as  do  conduce  to 
their  mutual  good,  both  in  the 
inward  and  outward  man." 

II.  Saints,  by  profession,  are 
bound  to  maintain  an  holy  fel- 
lowship and  communion  in  the 
worship  of  God,  and  in  perform- 
ing such  other  spiritual  services  as 
tend  to  their  mutual  edification;' 
as  also  in  relieving  each  other  in 
outward  things,  according  to  their 
several    abilities    and    necessities. 


potest  Papa  Bomanus,  qui  est  insig- 
nis  ille  Antichristus,  homo  illepeccati 
et  perditionis  films  ;  in  Ecclesia  se- 
met  efferens  adversus  Christum,  et 
supra  guicqiiid  dicitur  Deus.^ 

Cap.  XXVI. 
De  Communione  Sanctorum. 

I.  Sancti  omnes,  qui  capiti  suo 
Jesu  Christo  jper  Spiritum  ejus  ac 
perfidem  unitmtur,  gratiarum  ejus, 
perpessionum,  mortis,  resurrectionis 
ac  glorice  ejus  habent  communio- 
nem  ;  ^  atque  inde  etiam  amore  con- 
junctl  sihimet  invicem  mutuam  do- 
norum  suorum  gratiarumque  socie- 
tatcm  quandam  ineimt,^  ac  ad  ejus- 
modi  officia  prcestcmda  puhlica  et 
privata  obligantur,  qttm  ad  nmtuum 
eorum  boniim  conducant,  cum  quoad 
internum  turn  etiam  quoad  externum 
hominem.* 

II.  Qui  sanctos  sese  profitentur, 
sanctam  illi  societatem  et  communi- 
onem  inire  tencntur  et  conservare, 
cum  in  divino  cidtu,  turn  alia  officia 
spiritualia  prcvstando,  qucc  ad  mu- 
tuam eorum  cedificationem  conferre 
possint ;  ^  Quin  etiam  porro  snble- 
vando  se  mutuo  in  rebus  externis, 
pro  ratione  cujusque  vel  facultatum 


'  Matt,  xxiii.  8-10 ;    2  Thess.  ii.  3,  4,  8,  9 ; 
Rev.  xiii.  6. 


^  Eph.  iv.  15,  16;   1  Cor.  xii.  7;    iii.  21-23; 
Col.  ii.  19. 


1  John  i.  3;    Eph.  iii.  16-19;   John  i,  16;    M  Thess.  v.  H,  14;    Rom.   i.   11,  12,  14; 


Eph.  ii.  5,  6  ;  Fhil.  iii.  10;  Rom.  vi.  5,  6; 
2  Tim.  ii.  12 


1  John  iii.  16-18;   Gal.  vi.  10. 
Heb.  X.  24,  2r, ;   Acts  ii.  42,  46  ;  L<a.  ii. 
1  Cor.  xi.  20. 


660 


SYMBOLA  EVANGELICA. 


Wliicli  coinimmioii,  as  God  offer- 
etli  opportunity,  is  to  be  extended 
unto  all  those  wlio,  in  every  place, 
call  upon  the  name  of  the  Lord 
Jesus/ 

III.  This  communion  which  the 
saints  liave  with  Christ,  doth  not 
make  them  in  anywise  partakers  of 
the  substance  of  his  Godhead,  or  to 
be  equal  with  Christ  in  any  respect : 
either  of  which  to  affirm  is  impious 
and  blasphemous/  Nor  doth  their 
communion  one  with  another,  as 
saints,  take  away  or  infringe  the 
title  or  propriety '  which  each  man 
hath  in  his  goods  and  possessions/ 

Chapter  XXVII. 
Of  the  Sacraments. 

I.  Sacraments  are  holy  signs  and 
seals  of  the  covenant  of  grace,^  im- 
mediately instituted  by  God,"  to 
represent  Christ  and  his  benefits, 
and  to  confirm  our  interest  in 
hira:^  as  also  to  put  a  visible  dif- 
ference between  those  that  belong 
unto  the  Church  and  the  rest  of 
the  world ;  *  and  solemnly  to  en- 
sase  them  to  the  service  of  God  in 
Christ,  according  to  his  Word/ 

II.  There  is  in  every  sacrament 


vel  indigenticc.  Quce  quidcm  com- 
mttniOy  prout  opportunitatem  Deus 
ohhdcrit,  est  ad  eos  amnes,  qui  uhivis 
locorum  Domini  Jesu  nomen  invo- 
cant,  cxtendenda.^ 

Ill,  Hccc  mdem  communio  qua 
sancti  cum  Christo  potiuntiir,  cos 
suhstctntice  Bcitatis  ejus  neidiquam 
reddit  participeSj  ncc  tdlo  rcspectii 
wqualcs  Christo :  Quorum  ufrumvis 
affirmare  impium  est  ac  hlasplie- 
mum;''  neque  sane  communio  ilia, 
qucc  iis  sccum  mutno  quatenus  Sanc- 
tis intcrccdit ;  cnjusquam  ad  bona 
et  possessiones  siias  jus  privatum  vel 
tollit  vel  imminuit* 

Cap.  XXVII. 

De  Sacramentls. 

I.  Sacramenta  sunt  foederis  gratice 
signa  sacra  et  sigilla,^  immediate  a 
Deo  instituta,^  ad  Christum  ejusquc 
heneficia  reprwscntandum,  ad  jus 
nostrum  in  illo  confirmandum,'' prout 
etiam  adillos  qui  Eccksiam  spcctant 
a  reliquis  iUis  qui  sunt  e  miindo^nisi- 
hili  discrimine  separandum,^  utque 
ii  solenniter  devinciantur  ad  obedi- 
entiam  et  cultum  Deo  in  Christo 
juxta  verhum  ejus  exhihendum.^ 

II.  In  Sacramento  quolihct  est  in- 


'  Acts  ii.  44,  45;  1  John  iii.  17;  2  Cor.  chaps, 
viii.  and  ix.  ;  Acts  xi.  29,  30. 


^  Rom.  iv.  1 1 ;  Gen.  xvii.  7,  10. 
«  Matt,  xxviii.  19 ;  1  Cor.  xi.  23. 


Col.  i.  18,  19  ;   1  Cor.  viii.  6  ;  Isa.  xlii.  8  ;    '  1  Cor.  x.  IG  ;  xi.  25,  26 ;  Gal.  iii.  27. 


1  Tim.  vi.  15,  16;   Psa.  xlv.  7  with  Heb. 

i.  8,  9. 
^  [Am.  ed.  property.'^ 
*  Exod.  XX.  15  ;  Eph.  iv.  28  ;  Acts  v.  4. 


»  Rom.  XV.  8  ;   Exod,  xii.  48  ;    Gen.  xxxiv. 

14 ;  [Am.  ed.  1  Cor.  x.  21]. 
'Rom.  vi.  3,  4;  1  Cor.  x.  16,  21. 


THE  WESTMINSTER  CONFESSION  OF  FAITH,  1647. 


661 


a  spiritual  relation  or  sacramental 
iinion,between  the  sign  and  the  thing 
signified;  whence  it  comes  to  pass 
that  the  names  and  tlie'  effects  of 
the  one  are  attributed  to  the  other," 

III.  The  grace  which  is  exhibited 
in  or  by  the  sacraments,  riglitly 
nsed,  is  not  conferred  by  any  power 
in  them ;  neither  doth  the  efficacy 
of  a  sacrament  depend  npon  the 
piety  or  intention  of  him  that  doth 
administer  it/  but  npon  tiie  work 
of  tlie  Spirit,*  and  the  word  of  in- 
stitution, which  contains,  together 
with  a  precept  authorizing  the  use 
thereof,  a  promise  of  benefit  to 
Avorthy  receivers.^ 

IV.  There  be  only  two  sacra- 
ments ordained  by  Christ  our  Lord 
in  the  gospel,  that  is  to  say,  Baptism 
and  the  Supper  of  tlie  Lord :  nei- 
ther of  which  may  be  dispensed  by 
any  but  by  a  minister  of  the  Word 
lawfully  ordained.* 

V.  The  sacraments  of  the  Old 
Testament,  in  regard  of  the  spir- 
itual things  thereby  signified  and 
exhibited,  were,  for  substance,  the 
same  with  those  of  the  New.' 

Chapter  XXVIII. 
Of  Baptism. 

I.  Baptism  is  a  sacrament  of  the 


tcr  signum  ct  rem  signijicatam  rela- 
tio  quccdam  spirituaUs,  sive  Sacra- 
mentalis  unio  ;  imde  fit  ut  altcrius 
nomina  et  effedus  alter  i  quandoque 
trihuantur.^ 

III.  Qiice  in  Sacramentls  sive  per 
ea  rite  adhibita  exJiihetur  gratia,  per 
vim  aliquam  Us  intrinsecam  non 
confertur,  neque  ex  intentione  vel 
pietate  administrantis  pendent  Sa- 
cramenti  vis  ac  efficacia;^  verum  ex 
operatione  Spiritus,^  ac  verho  insti- 
tidionis,  quod  complectitur  cum  prce- 
ceptiim,  unde  celcbrandi  Sacramenti 
potestasfit,  turn  etiam  promissionem 
de  beneficiis  digne  percipientibus  ex- 
hibendisJ' 

IV.  Sacramenta  duo  tantum  sunt 
a  Christo  Domino  nostro  in  Evan- 
gelio  instituta,  Baptismus  scilicet,  ct 
coena  Domini ;  quorum  neutrum  de- 
bet nisi  a  ministro  verbi  legitime  or- 
dinato  dispensari.^ 

V.  Sacramenta  Veteris  Testa- 
menti  si  res  spirituales  per  ea  signi- 
ficatas  exhibitasque  respiciamus, 
quoad  substantiam  eadem  fuere  cum 
his  sub  Novo.'' 

Cap.  XXVIII. 
De  Bajitismo. 

I.  Baptismus    est   sacramentum 


*  Am.  ed.  omits  the. 

"  Gen.  xvii.  10;  Matt.  xxvi.  27,  28;  Tit.  iii.  5. 

=  Rom.  ii.  28,  29;  1  Pet.  iii.  21. 

*Matt.  iii.  11  ;   1  Cor.  xii.  13. 


'  Matt.  xxvi.  27,  28;  xxviii.  19,  20. 

^  Matt,  xxviii.  19 ;    1  Cor.  xi.  20,  23 ;   iv.  1  ; 

Heb.  V.  4. 
'  1  Cor.  x.  1-4  ;  [Am.  ed.  1  Cor.  v.  7,  8]. 


662 


SYMBOLA  EVANGELICA. 


New  Testament,  ordained  by  Jesus 
Cliriat/  not  only  for  the  solemn  ad- 
mission of  tlie  party  baptized  into 
the  visible  Church/  but  also  to  be 
unto  him  a  sign  and  seal  of  the 
covenant  of  grace/  of  his  ingraft- 
ing into  Christ/  of  regeneration/ 
of  remission  of  sins/  and  of  his 
giving  up  unto  God,  through  Jesus 
Christ,  to  walk  in  newness  of  life : ' 
which  sacrament  is,  by  Christ's 
own  appointment,  to  be  continued 
in  his  Church  nntil  the  end  of  tlic 
world.' 

II.  The  outward  element  to  be 
used  in  this  sacrament  is  water, 
wherewith  the  party  is  to  be  bap- 
tized in  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy 
Ghost,  by  a  minister  of  the  gospel 
lawfully  called  thereunto.' 

III.  Dipping  of  the  pei'son  into 
the  water  is  not  necessary ;  but 
baptism  is  rightly  administered  by 
pouring  or  sprinkling  water  upon 
the  person." 

IV.  Not  only  those  that  do  actu- 
ally profess  faith  in  and  obedience 
unto  Christ,"  but  also  the  infants 


Novi  Tcstamenti,  a  Jesu  Cliristo  in- 
stitittitm,^  non  solum  propter  solen- 
ncm  })<^'^'son(B  haptisatce  in  Eccle- 
siam  vis'ihiUm  adniissioneni,''  verum 
etiam  ut  signum  cidem  sit,  et  sigil- 
liim  cum  fcederis  graticc,^  turn  suce 
in  Christian  insitionisy*  regenera- 
tionis,^  remissionis  peccatorimij^  ac 
siti  ipsiiis  Deo  per  Christum  dedica- 
tionisy  ad  amhulandum  in  vitie  no- 
vitate.''  Quod  quidem  Sacramentum 
e  Christi  ipsius  mandato  est  in  Ec- 
cJesia  ejus  ad  finem  usque  mundi 
refinendum.^ 

II.  Ehmentum  externum  in  hoc 
Sacramento  adhihendum  est  Aqua; 
qua  haptisari  debet  admiftendus,  a 
ministro  Evangelii  legitime  ad  hoc 
vocato,  in  nomine  Patris  et  filii  ct 
Sxnritus  Sancti." 

III.  Baptizandi  in  aquam  im- 
mersio  necessaria  non  est;  verum 
haptismns  rite  administratur  aqua 
supcrfusa  vcl  etiam  insptersa  Vap- 
tizando.'" 

IV.  Kon  iUi  solum  qui  fidem  in 
Christum  eique  se  obedientes  fore 
actu    quidem  2^^'ofitentur,^^   verum 


'  M.itt.    xxviii.    19;     [Am.    ed.  Mark    xvi.      ■"  Rom.  vi.  3,  4. 

IG].  8  Matt,  xxviii.  19,  20. 

'  1  Cor.  xii.  13  ;   [Am.  ed.  Gal.  iii.  27,  28].  '  Matt.  iii.  1 1  ;    John  i.  33  ;    Matt,  xxviii. 

=  Rom.  iv.  11  with  Col.  ii.  11,12.  19,20;    [Am.  ed.  Acts  x.  47;    viii.  3G, 

*  Gal.  iii.  27  ;  Rom.  vi.  5.  38]. 

'  Tit.  iii.  5.  '"  Ileb.  ix.  10,  19-22  ;   Acts  ii.  41  ;    xvi.  33 ; 

'  Mark   i.  4  ;    [Am.  ed.  Acts   ii.  38  ;    xxii.          Mark  vii.  4. 

IG].  "  Mark  xvi.  15,  16  ;  Acts  viii.  37,  38. 


TIIK  WESTMINSTER  CONFESSION  OF  FAITH,  1G47. 


663 


of  one   or  both  believing  parents 
are  to  be  baptized." 

V.  Althougli  it  be  a  great  sin  to 
contemn  or  neglect  this  ordinance,'' 
yet  grace  and  salvation  are  not  so 
inseparably  annexed  nnto  it,  as  that 
no  person  can  be  regenerated  or 
saved  without  it,^  or  that  all  that 
are  baptized  are  undoubtedly  re- 
generated." 

VI.  The  efficacy  of  baptism  is  j 
not  tied  to  that  moment  of  time  I 
wherein  it  is  administered;^  yet,  i 
notwithstanding,  by  the  right  use! 
of  this  ordinance  the  grace  prom-' 
ised  is  not  only  offered,  but  really ; 
exhibited    and    conferred    by    the 
Holy  Gliost,  to  such  (whether  of 
age  or  infants)  as  that  grace  be- 
longeth    unto,    according    to    the 
counsel  of  God's  own  will,  in  his 
appointed  time.* 

VII.  The  sacrament  of  baptism 
is  but  once  to  be  administered  to 
any  person.'' 

Chapter  XXIX. 
Of  the  Lord's  Supper. 

I.  Our  Lord  Jesus,  in  the  night 
wherein  he  was  betrayed,  instituted 


ctiam  infantes  qui  a  Parente  vel  al- 
tera vcl  utroquo  fidcli  procrcantury 
sunt  hapti^andi.^ 

V.  Quamvis  grave  peccatum  sit 
institutmn  hoc  (Icspicatiii  liabere  vel 
ncgligere ;'  non  tamcn  ei  sahis  ct 
gratia  ita  individue  annecttmtur,  ut 
absque  illo  nemo  unqnam  regenerari 
aut  salvari  ptossit,'^  ant  quasi  indu- 
hium  onmino  sit  regenerari  omnes 
qui  bapti^antur.* 

VI.  Baptismi  cfficacia  ei  temporis 
momenta  qua  administratur  nan  ad- 
stringiturJ'  NiJiilominus  tamen,  iisu 
debita  Jmjus  instituti  nan  offertur  so- 
lum promissa  gratia,  verum  ctiam 
omnibus  {tarn  infantibus  quam  adul- 
tis)  ad  quas  gratia  ilia  e  consilio 
Divince  voluntatis  pertinet,  per  Spi- 
ritum  Sanctum  in  tempore  sua  can- 
stituta  rcaliter  canfertur  et  cxhibe- 
tur: 

VII.  Sacramentum  Baptismi  ei- 
dem  persance  non  est  nisi  semel  ad- 
ministrandum.'' 

Cap.  XXIX. 
De  Ccena  Domini. 

I.  Baminus  noster  Jesus  eadem 
qua  prodebatur  node  instituit  car- 


■  Gen.  xvii.  7,  9,  with  Gal.  iii.  9,  14,  and  Col.    ^  Rom.  iv.  1 1  ;  Acts  x.  2,  4,  22,  31 ,  45,  47 

ii.  1 1 ,  ]  2,  and  Acts  ii.  38,  39,  and  Rom.  iv.    *  Acts  viii.  13,  23. 

11,  12  ;   1  Cor.  vii.  14  ;  Matt,  xxviii.  19  ;    '  John  iii.  n,  8. 

Mark  x.  13-lG  ;   Luke  xviii.  15;    [Am 

ed.  Actsxvi.  14,  15,  33]. 
'  Luke  vii.  30  with  Exod.  iv.  24-2G. 
V(.L.   III.— U    U 


«  Gal.  iii.  27;  Tit.  iii.  5;  Eph.  v.  25,  26;  Acts 

ii.  38,  41. 
'  Tit.  iii.  5. 


OO-t 


SYMBOLA  EVANGELICA. 


tlie  sacrament  of  his  body  and  blood, 
called  the  Lord's  Supper,  to  be  ob- 
served in  his  Clinrch,  nnto  the  end 
of  the  world ;  for  the  perpetual 
remembrance  of  the  sacrifice  of 
himself  in  his  death,  the  sealing  all 
benefits  thereof  uiito  true  believers, 
their  spiritual  nourishment  and 
growth  in  liini,  their  further  en- 
gagement in,  and  to  all  duties 
whicli  they  owe  nnto  him  ;  and  to 
be  a  bond  and  pledge  of  their 
communion  with  him,  and  with 
each  other,  as  members  of  his 
mystical  body.' 

II.  In  this  sacrament  Christ  is 
not  offered  up  to  his  Fatlier,  nor 
any  real  sacrifice  made  at  all  for 
remission  of  sins  of  the  quick  or 
dead,*  but  only  a  commemoration 
of  that  one  offering  up  of  himself, 
by  himself,  upon  the  cross,  once  for 
all,  and  a  spiritual  oblation  of  all 
possible  pi'aise  unto  God  for  the 
same  ;'  so  that  the  Popish  sacrifice 
of  the  mass,  as  tliey  call  it,  is  most 
abominably  injurious  to  Christ's 
one  only  sacrifice,  the  alone  pro- 
pitiation for  all  the  sins  of  the 
elect.'' 


jjoris  ct  saiigidjiis  sui  sacrainoituni, 
Coenam  Domini  qiiam  dicinius,  in 
Ecclcsia  sua  ad  fineni  usque  mundi 
cclchrandum,  in  perpetuam  memo- 
riam  sacrificii  sui  ipsius  in  morfc 
sua  ohlati,  et  ad  hcncjicia  istius  om- 
nia vcre  Jidelilms  ohsignandum  ;  in 
eorum  item  alimcntum  ac  incrcmen- 
tum  in  Cliristo  spirituaJe ;  quoquc 
ad  officia  cuncta  pra-standa,  p)rius 
quidcm  ilU  dchifa,  arctiori  adlmc 
nodo  ienerentur  ;  ut  vincidum  deni- 
que  ac  ptigmis  ford  commiinionis  il- 
lius  qucc  iis  cum  Christo  et  sccmn 
ipsis  mutuo,  fanquam  corporis  ip- 
sius mystici  memhris,  intcrcedit.^ 

II.  In  hoc  Sacramento  non  Fatri 
suo  offertur  CJiristus,  sed  neque  inihi 
fit  reale  aliquod  sacrificium  ad  pec- 
catorum  remissionem  vivis  aut  mor- 
tuis  procurandam ;""  verum  unicic 
istius  ohlationis,  qua  Christus  semet 
ipsum  ipse  in  cruce,  et  quidim  om- 
nino  semel  ohtulif,  commcmoratio  so- 
lum ;  una  cum  spirituali  propterea 
laudis  omnimodm  Deo  redditce  ohla- 
tione.^  Unde  Pontificiorum  istud 
sacrificium  Misscc  {idi  loqui  amant) 
plane  detestandum  sit  oportet,  ntpotc 
maxime  injuriam  itni  iUi  unicoque 
Christi  saerifieio,  quod  cjuidem  iinica 
est  pro  peccatis  elector um  universus 
propitiatio.* 


'1    Cor.   xi.   23-26;    x.  16,  17,   21;    xii. 

13. 
'  Heb.  ix.  22,  2.-),  20,  28. 


=  1  Cor.  xi.  24-26  ;  Matt.  xxvi.  26,  27;  [Am 

ed.  Luke  xxii.  19,  20]. 
♦  Heb.  vii.  23,  24,  27 ;  x.  1 1, 12,  14, 18. 


THE  WESTMINSTER  CONFESSION  OF  FAITH,  1G47. 


665 


III.  The  Lord  Jesus  hath,  in  this 
ordinance,  appointed  his  ministers 
to  declare  his  word  of  institution  to 
the  people,  to  pray,  and  bless  the  ele- 
ments of  bread  and  wine,  and  there- 
by to  set  them  apart  from  a  common 
to  an  holy  use;  and  to  take  and 
l)reak  the  bread,  to  take  the  cup, 
and  (they  communicating  also  them- 
selves) to  give  both  to  the  commu- 
nicants ; '  but  to  none  who  are  not 
then  present  in  the  congregation." 

IV.  Private  masses,  or  receiving 
this  sacrament  by  a  priest,  or  any 
other,  alone ; '  as  likewise  the  de- 
nial of  the  cup  to  the  people;* 
worshiping  the  elements,  the  lifting 
them  up,  or  carrying  them  about 
for  adoration,  and  the  reserving 
them  for  any  pretended  religious 
use,  are  all  contrary  to  the  nature 
of  this  sacrament,  and  to  the  insti- 
tution of  Cln'ist.^ 

V.  Tlie  outward  elements  in  this 
sacrament,  duly  set  apart  to  the  uses 
ordained  by  Christ,  have  such  rela- 
tion to  him  crucified,  as  that  truly, 
yet  sacramentally  only,  they  are 
sometimes  called  by  the  name  of 
the  things  they  represent,  to  wit,  the 
body  and  blood  of  Christ ;  *  albeit, 
in  substance  and  nature,  they  still 


III.  In  hoc  suo  instituio  prcecejnt 
Dominus  Jesus  Ministris  suis,  ver- 
hum  instifntionis  j^ojmlo  dedarare, 
orarc,  ac  dementis  pani  sdllcet  ac 
vino  Icnediccrc,  eaquc  hue  ratione  a 
communi  ad  sacrum  usnm  separare, 
quinetiam  xmncm  aceipcre  et  fran- 
gere  ;  poculum  item  in  mamis  accl- 
pere ;  atqiie  {comnmnicantibus  una 
ipsts)  ufrumque  commnnicantlhus  ex- 
hibcre,'  nem'tni  autcm  a  cofiyrega- 
tlone  tunc  absenti.'' 

IV.  Missx  privatm,  sive  perceptio 
hujusce  Sacramenti  a  solo  vel  Sacer- 
dotc  vd  alio  quovis;^  prout  etiam 
pocuU  a  popido  detensio,*  elemento- 
rum  adoratio,  quoque  adorentur  ele- 
vatio  aid  circimigcstatio,  ut  et  prce- 
tcxtn  religiosi  iisus  cujuscimque  as- 
scrvatio,  sunt  quidem  omnia  turn 
hujusce  Sacramenti  naturce  turn 
Christi  institutioni  plane  contra- 
riaJ" 

V.  In  hoc  Sacramento  externa 
elementa  ad  usus  a  Christo  institu- 
tos  rite  separata,  ita  ad  eum  cruci- 
fixum  referuntur  id  rerum  quas  re- 
2)rccsentat  nominibus  {corporis  nempe 
ac  sanguinis  Christi)  vere  quidem,  at 
Sacramentaliter  tantum,  sint  nuncu- 
2)ata,'  manent  siquidem  adhuc  quoad 
substantiam  et  naturam  vere  solum- 


'  Matt.  xxvi.  2(;-28,  and  Mark  xiv.  22-24,  =  I  Cor.  x.  G. 

and  Lnke  xxii.  19,  20,  with  1  Cor.  xi.  23-  "  Mark  iv.  23 ;  1  Cor.  xi.  25-29. 

27.  ^  Matt.  XV.  9. 

=  Acts  XX.  7  ;   1  Cor.  xi.  20.  '  Matt.  xxvi.  20-28. 


6Q6 


SYMBOLA  EVANGELICA. 


remain  trnly^and  only,  bread  and 
wine,  as  tliey  were  before.' 

VI.  That  doctrine  which  main- 
tains a  change  of  the  substance  of 
bread  and  wine,  into  the  substance 
of  Christ's  body  and  blood  (com- 
monly called  transubstantiation)  by 
consecration  of  a  priest,  or  by  an}' 
other  way,  is  repugnant,  not  to 
Scripture  alone,  but  even  to  com- 
mon-sense and  reason  ;  overthrow- 
eth  the  nature  of  the  sacrament ; 
and  hath  been,  and  is  the  cause  of 
manifold  superstitions,  yea,  of  gross 
idolatries.^ 

VII.  Worthy  receivers,  outward- 
ly partaking  of  the  visible  elements 
in  this  sacrament,'  do  then  also  in- 
wardly by  faith,  really  and  indeed, 
yet  not  carnally  and  corporally,  but 
spiritually,  receive  and  feed  upon 
Christ  crucified,  and  all  benefits  of 
his  death :  the  body  and  blood  of 
Christ  being  then  not  corporally  or 
carnally  in,  with,  or  under  the  bread 
and  wine ;  yet  as  really,  but  spirit- 
ually, present  to  the  faith  of  be- 
lievers in  that  ordinance,  as  the 
elements  themselves  are,  to  their 
outward  senses.* 

VIII.  Although  ignorant  and 
wicked  men  receive  the  outward 
elements    in    this    sacrament,  yet 


que  panis  ac  vimitn  nihilo  minus 
quam  antca  f iterant.^ 

VI.  Dodrina  ilia  quce  suhstantim 
Xmnis  ac  vim  in  substantiam  cor- 
poris et  sanguinis  Christi  convcrsi- 
onem  {transubstantiatio  vulgo  dici- 
tur)  sive  illam  per  Sacerclotis  conse- 
crationcm,  sive  quomodocunque  dc- 
mum  fieri  statuit,  non  scriptural  so- 
lum, verum  etiam  comnmni  omnium 
sensui  ac  rationi  adversatur,  sacra- 
menti  naturam  evertit,  superstitionis 
mtdti/ariw  causa  extitit  atque  etiam- 
num  exist  it,  imo  vero  et  crassissimce 
idololairia;.'' 

VII.  Bigne  communicantes,  Ele- 
menta  in  hoc  sacramento  visibilia 
dum  participant,^  una  cum  iis  in- 
terne Christum  crucifixum  et  benefi- 
cia  mortis  ejus  universa  revera  et  re- 
aliter  {modo,  non  carnali  quidem  aut 
corporeo,  scd  spirituali)  ^Jer  fidem 
recipiunt  eisque  vcscuntur.  Corpus 
siquidem  et  sanguis  Christi  non  cor- 
poreo aut  carnali  modo  in,  cum,  vel 
sub  pane  ac  vino  ;  rcaliter  tamen,  ac 
spiritualitcr  credentium  fidei  in  hoc 
institido,  non  minus  quam  externis 
sensibus  elementa  ipsa,  sunt  prcesen- 
tia.* 

VIII.  Homines  improbi  et  ignari 
externa  licet  in  hoc  sacramento  per- 
eipere  possint  elementa,  rem  tamen 


'  1  Cor.  xi.  26-28  ;  Matt.  xxvi.  29.  '  1  Cor.  xi.  28  ;  [Am.  ed.  1  Cor.  v.  7,  8]. 

*  Acts  iii.  21  with  1  Cor.  xi.  24-26 ;   Luke   *  1  Cor.  x.  16;  [Am.  ed.  1  Cor.  x.  3,  4]. 
xxiv.  6,  39. 


THE  WESTMINSTER  CONFESSION  OF  FAITH,  1G47. 


667 


they  receive  not  the  thing  signified 
thereby ;  but  by  their  unworthy 
coming  thereunto  are  guilty  of  the 
body  and  blood  of  the  Lord,  to 
tlieir  own  damnation.  Wherefore 
all  ignorant  and  ungodly  persons, 
as  they  are  unfit  to  enjoy  connnun- 
ion  with  him,  so  are  the}'  unworthy 
of  the  Lord's  table,  and  can  not, 
without  gi-eat  sin  against  Christ, 
while  they  remain  such,  partake  of 
these  holy  mysteries,'  or  be  admit- 
ted thereunto.^ 

Chaptkr  XXX. 

Of  Church  Censures. 

I.  Tlie  Lord  Jesus,  as  king  and 
liead  of  his  Church,  hath  therein 
appointed  a  govermTient  in  the 
liand  of  Church  ofiicers,  distinct 
from  the  civil  magistrate.' 

II.  To  these  officers  the  keys  of 
the  kingdom  of  heaven  are  com- 
mitted, by  virtue  whereof  they  have 
power  respectively  to  retain  and 
remit  sins,  to  shut  that  kingdom 
against  the  impenitent,  both  by  the 
Word  and  censures ;  and  to  open  it 
unto  penitent  sinners,  by  the  minis- 
ti-y  of  the  gospel,  and  by  absolution 
from  censures,  as  occasion  shall  re- 
(piire." 


per  ca  significatam  non  recipumt; 
vcrum  indignc  illuc  accedendo,  rei 
fiunt  corporis  ac  sanguinis  Dominici 
ad  sui  ipsorum  condemnationem. 
Quapropter  homines  impii  et  ignari 
prout  communioni  cum  Deo  potiim- 
dcc  mdlatenus  sunt  idonei,  ita  pror- 
sus  indigni  sunt  qui  accedant  ad 
mensam  Domini;  neque  sine  gravi 
in  Christum  peccato,  possunt  {quam- 
diu  tales  esse,  non  destiterint  Sacra 
h(cc  mysteria  participare ; '  vel  ad 
ea  participandum  admitti.^ 

Cap.  XXX. 
De  Censuris  Ecclesiastlcis. 

I.  Dominus  Jesus  quatenus  Bex 
ct  caput  EcclcsicB  succ  constituit  in 
ca  regimen,  quod  in  officiariorum 
Ecclesiasticorum  manu  foret,  dis- 
tinctum  a  civili  Magistratu.^ 

II.  Officiariis  hisce  claves  regni 
ccelorum  sunt  commisscc,  quarum  vir- 
tute  obtinent  potcstatem  pcccata  vel 
retinendi  vel  remittendi  pro  varia 
peccantium  conditione  ;  impoeniten- 
tihus  quidem  regnum  illud  tarn  per 
verhum  quam  per  censuras  occlu- 
dendi,  peccatorihus  vero  poenitentibus 
tarn  evangelii  ministerio  quam  cd)S0- 
lutione  a  censuris  idem  aperiendi, 
prout  occasio  postidavcrit^ 


>  1  Cor.  xi.  27-29;   2  Cor.  vi.  U-IG;   [Am.  Acts  xx.  17,  28;    Heb.  xiii.  7,  17,  24;   1 

ed.  I  Cor.  x.  21].  Cor.  xii.  28;   Matt,  xxviii.  18-20;   [Am. 

=>  1  Cor.  V.  6,  7,  13  ;    2  Thess.  iii.  G,  U,  1.5  ;  ed.  Psa.  ii.  6-9  ;  John  xviii.  30]. 

Matt.  vii.  G.  ■»  Matt.  xvl.  19  ;   xviii.  17,  18  ;  John  xx.  21- 

3  Isa.  ix.  G,  7 ;    1  Tim.  v.  17  ;    1  Thess.  v.  12  ;  23  ;  2  Cor.  ii.  G-8. 


668 


SYMBOLA  EVANGELICA. 


III.  Clmrcli  censures  are  neces- 
sary for  the  reclaiming  and  gain- 
ing of  offending  brethren ;  for  de- 
terring of  others  from  the '  like  of- 
fenses ;  for  purging  out  of  that 
leaven  \vhich  might  infect  the 
whole  lump ;  for  vindicating  the 
honor  of  Christ,  and  the  holy  pro- 
fession of  the  gospel ;  and  for  pre- 
venting the  wrath  of  God,  which 
might  justly  fall  upon  the  Church, 
if  they  should  suffer  his  covenant, 
and  the  seals  tliereof,  to  be  pro- 
faned by  notorious  and  obstinate 
offenders." 

IV.  For  the  better  attaining  of 
these  ends,  the  officers  of  the  Church 
are  to  proceed  by  admonition,  sus- 
pension from  the  Sacrament  of  the 
Lord's  Supper  for  a  season,  and  by 
excommunication  from  the  Chnrch, 
according  to  the  nature  of  the  crime 
and  demerit  of  the  person.^ 

Chapteu  XXXI. 
Of  Synods  and  Councils. 

I.  For  the  better  government  and 
further  edification  of  the  Church, 
there  ought  to  be  such  assemblies 
as  are  commonly  called  synods  or 
councils.* 


III.  Omnino  nccessarice  sunt  cen- 
siircc  Ecclesiastica',  lucrandis  Jhdri- 
hus  dcUnqiient'ibiis  eisqiie  in  viani 
rcchiccndisj  rcUqitis  aiitcm  a  simili- 
hus  delidis  dderrcndlsjfcrmcnto  illi 
nialo,  ne  totam  massam  injiciat,  ex- 
ptirgando ;  ad  honorem  Christi  ct 
Sanctam  Evangelii  professionem 
vindicandum,  ut  pnevertatur  dcni- 
qiie  ira  Dei,  qucc  mcrito  in  Ecclcsiam 
accendi  posset,  si  ip)sius  fcedus,  1m- 
jusque  sigilla  ah  insignitcr  ac  perti- 
naciter  delinquent ihiis  intpune  pro- 
fanari  patcretur.'^ 

lY.  Quo  melius  autcm  liosce  fines 
conscqnantur,  procedere  dehent  Ec- 
clesia^  officiarii,  admonendo,  a  Sacra- 
mento cajnee  Dominicce  ad  tcnipus 
aliquod  sitspendcndo,  excommnni- 
cando  denique  ah  Ecclesia,  pro  ra- 
tione  criminis,  atque  personw  delin- 
quentis  mcrito.^ 

Cap.  XXXI. 

De  Synodis  et  Conciliis. 

I.  Quo  melius  gubernari,  ac  ulte- 
rius  cedificari  possit  Ecclesia,  con- 
ventus  cjusmodi  fieri  debent,  quales 
vtdgo  Synodi  et  Concilia  nuncu- 
pantur.* 


'  [Am.  ed.  omits  the.}  '  1  Tliess.  v.  1 2 ;  2  Thess.  iii.  6, 14, 15 ;  1  Cor. 
*  1  Cor.  chap.  v.  ;   1  Tim.  v.  20 ;  Matt.  vii.  G  ;  v.  4,  5,  13  ;  Matt,  xviii.  17  ;  Tit.  iii.  10. 

1  Tim.  i.  20  ;   1  Cor.  xi.  27  to  the  end,  *  Acts  xv.  2,  4,  6. 

with  Jude  23. 


THE  WESTMINSTER  CONFESSIOX  OF  FAITH,  IG47.  669 

Tlie  American  edition  liere  adds  tlie  following: 

[Andii  belongeth  to  the  overseers  and  other  rulers  of  the  particular 
churches,  by  virtue  of  their  office,  and  the  2^ower  which  Christ  hath 
given  them  for  edification,  and  not  for  destruction,  to  appoint  such 
assemblies  (Acts  xv.) ;  and  to  convene  together  in  them,  as  often  as 
they  shall  judge  it  expedient  for  the  good  of  the  Church  (Acts  xv.  22, 
23,  25).] 


II.  As  magistrates  may  lawfully 
call  a  synod  of  ministers  and  other 
iit  persons  to  consult  and  advise 
with  about  matters  of  religion  ;'  so, 
if  magistrates  be  open  enemies  to 
the  Cliui-ch,  the  ministers  of  Christ, 
of  themselves,  by  virtue  of  their 
office,  or  they,  with  other  fit  per- 
sons, upon  delegation  from  their 
churches,  may  meet  together  in 
such  assemblies.'  *  '^ 

III.  [ir.]  It  belongeth  to  synods 
and  councils,  ministerially,  to  de- 
termine controversies  of  faith,  and 
cases  of  conscience ;  to  set  down 
rules  and  directions  for  the  better 
ordering  of  the  public  worship  of 
God,  and  government  of  his  Church; 
to  receive  complaints  in  cases  of 
maladministration,  and  authorita- 
tively to  determine  the  same :  which 
decrees  and  determinations,  if  con- 
sonant to  the  Word  of  God,  are  to 
be  received  with  reverence  and  sub- 
mission, not  only  for  their  agree- 
ment with  the  Word,  but  also  for 


II.  Quemadmodum  licitum  est 
Magistratihus  Synodum  Mimstro- 
rum.  aliorumque  qui  sunt  idonci  con- 
vocarc,  quibuscum  de  religionis  re- 
bus delibercnt  ac  consultmt:^  lia  si 
Magistratus  fucrint  Ecclcsice  hastes 
apcrti,  licebit  Ckristi  mimstris  a  sc- 
ipsis  virtutc  officii,  eisve  cum  aliis 
idoneis,  accepta  prius  ah  Ecclesiis 
suis  dclcgationc,  in  istiusmodi  con- 
vcntibus  congrcgari.'' 

III.  Synodorum  et  Conciliorum 
est  controversias  fidei  et  conscientice 
casus,  minisfcrialitcr  quidem,  deter- 
minare  ;  regulas  ac  jircescripta  quo 
melius  publicus  Dei  cultus  ejusque 
EcclesicB  regimen  ordinentur  consti- 
tuere ;  Querelas  de  mala  admini- 
sfrafionc  dclatas  admittere,  deque' iis 
aufJiorifatlve  decernere.  Quce  qui- 
dem decreta  et  decisiones,  modo  verho 
Dei  consenserint,  cmn  reverent ia 
sunt  ac  summissione  exciplenda ; 
Non  quidem  solum  quod  verho  Dei 
sint  consentanea,  vcrum  etiam  gratia 
potestatis  ea  constituentis,  id  qua 


'  Isa.  xlix.  23  ;  1  Tim.  ii.  1,  2  ;  2  Chron.  xix. 
8-11 ;  chaps,  xxix.,  xxx. ;  Matt.  ii.  4,  5  ; 
Prov.  xi.  14. 


'  Acts  XV.  2,  4,  22,  23,  2",. 
[Am.  ed.  omits  this  whole  section.] 


670 


SYMBOLA  EVANGELICA. 


tlie  power  whereby  they  ai-e  made, 
as  being  an  ordinance  of  God,  ap- 
pointed thereunto  in  his  Word.* 

IV.  [III.]  All  synods  or  councils 
since  the '  apostles'  times,  whether 
general  or  particular,  may  err,  and 
many  ha\e  erred ;  therefore  they 
are  not  to  be  made  the  rule  of  faith 
or  practice,  but  to  be  used  as  a 
help  in  both.* 

V.  [IV.]  Synods  and  councils  are 
to  handle  or  conclude  nothino:  but 
that  which  is  ecclesiastical :  and  are 
not  to  intermeddle  with  civil  affairs 
which  concern  the  commonwealth, 
unless  by  way  of  humble  petition 
in  cases  extraordinary ;  or  by  way 
of  advice  for  satisfaction  of  con- 
science, if  they  be  thereunto  re- 
quired by  the  civil  magistrate.^ 

Chapter  XXXII. 

Of  the  Stale  of  Men*  after  Death,  and  of  the 
Resurrection  of  the  Dead. 

I.  The  bodies  of  men,  after  death, 
return  to  dust,  and  see  corruption  ;  ^ 
but  their  souls  (which  neitlier  die 
nor  sleep),  having  an  immortal  sub- 
sistence, immediately  return  to  God 
who  gave  them."  The  souls  of  the 
righteous,  being  then  made  perfect 
in  holiness,  are  received  into  the 
highest  heavens,  M'here  they  behold 


sit  ordinatio  Dei  id  ad  in  verho  suo 
designata.^ 

IV.  Stjnodi  omnes  sive  concilia 
post  Apostolorum  tcnqjora,  seu  gene- 
rates sive  particidares,  errori  stmt 
oljnoxice,  quin  neque  pauccc  errave- 
runt.  Proindeqite  fidei  aui  praxeos 
norma  constituendce  non  sitnt,  verwn 
in  utrisqite  auxilii  toco  adhil)endcc.'' 

V.  Synodi  et  Concilia  id  solnnt 
quod  Ecclcsiam  special-  tractarc  de- 
bent  et  concluderc ;  neque  civilibus 
negotiis,  qucv  rem  pnhlicam  spcctant 
ingcrerc  se  debcnt,  nisi  liumilitcr 
supplicando  in  casibus,  si  qui  acci- 
derint,  extraordinariis ;  ant  consu- 
lendo,  quotics  id  ab  eis  postulat  3Ia- 
gistratus  civilis,  ncmpe  quo  consci- 
entice  illius  satisfiat.^ 

Cap.  XXXII. 

De  statu  hominum  post  mortem,  deque  resur- 
rectione  viortuorum. 

I.  Hominum  corpora  post  mortem 
ad  pulvercm  rrdiguntur,  et  corrup- 
tionem  vidcnt:"  At  animce  illorum 
{quce  quidcm  nee  morientur  nee  ob- 
dormiunt)  ut  qum  subsistentiam  ha- 
bent  immortalcm,  ad  Dcum  continuo 
earum  datorem  revcrtuntur.^  Ani- 
mcc  quidcm  Justorum  iam  turn  per- 
fecte  sanctijicatee,  coslis  supremis  ac- 


'  Acts  XV.  I.'),  19,  24,  27-31  ;   xvi.  4 ;   Matt.  '  Luke  xii.  13,  14 ;  John  xviii.  36. 

xviii.  17-20.  *  [Am.  ed.  has  Mtm.'] 

'  Eph.  ii.  20  ;   Acts  xvii.  1 1 ;    1  Cor.  ii,  5  ;   2  '  Gen.  iii.  1!) ;   Acts  xiii.  3G, 

Cor.  i.  24.  «  Luke  xxiii.  43  ;  Eccles.  xii.  7. 


THE  WESTMINSTER  CONFESSION  OF  FAITH.  1647. 


671 


the  face  of  God  in  light  and  glory, 
waiting  for  the  full  redemption  of 
their  bodies : '  and  the  souls  of  the 
wicked  are  cast  into  hell,  where 
they  remain  in  torments  and  utter 
darkness,  reserved  to  the  judgment 
of  the  great  day.^  Besides  these 
two  places  for  souls  separated  from 
their  bodies,  the  Scripture  acknowl- 
edgeth  none. 

II.  At  the  last  day,  such  as  are 
found  alive  shall  not  die,  but  be 
changed ; '  and  all  the  dead  shall 
be  raised  up  with  the  self -same 
bodies,  and  none  other,  although 
with  different  qualities,  which  shall 
be  united  again  to  their  souls  for- 
ever." 

III.  The  bodies  of  the  unjust 
shall,  by  the  power  of  Christ,  be 
raised  to  dishonor;  the  bodies  of 
the  just,  by  his  Spirit,  unto  honor, 
and  be  made  conformable  to  his 
own  glorious  body.^ 

Chapter  XXXIII. 
Of  the  Last  Judgment. 

I.  God  hath  appointed  a  day 
wherein  he  will  judge  the  world  in 
righteousness  by  Jesus  Christ,'  to 


cipiuntHrj  uhi  Dei  facicm  in  liimine 
ac  gloria  intucntur,  corporum  suorum 
plcnam  rcdemtionem  expedantcs : ' 
Animcc  vero  improhorum  conjiciiin- 
tur  in  Gehennani,  uhi  inter  diros  crii- 
ciatus  in  tenebris  exteriorihus  con- 
clusce  manenf,  ad  judicium  magni 
illius  diei  asservatm.^  Locum  autem 
animabus  a  corpore  solutis  extra 
Jiosce  duos  Scriptura  Sacra  non 
agnoscit  idliim. 

II.  Novissimo  illo  die,  qui  compe- 
rientur  in  vivis  non  morientur  qui- 
dem  sed  mutahuntur ;  ^  qui  mortui 
fuerint  resuscitahnntur  omnes,  ipsis- 
simis  lis  corporibus  quibus  viventes 
aliquando  fungehantur,  ac  non  aliis, 
tdut  qualitate  diffcrentibus  ;  qucc  de- 
nuo  animabus  qmeque  suis  ceterno 
conjugio  unientur.* 

III.  Injustorum  corpora  ad  dede- 
cus  per  potentiam  Christi  suscita- 
buntur ;  justorum  autem  corpora 
per  spiritum  ejus  ad  honorem,  Jient- 
que  Jicec  conformia  corpori  ipsius 
glorioso." 

Cap.  XXXIir. 
De  ultimo  judlcio. 

I.  Diem  Deus  designavit  quo  mun- 
dum  in  justitia  judicabit  per  Jesiim 
Christum;^  cui   a  Patre   data  est 


'  Heb.  xii.  23 ;   2  Cor.  v.  1,  6,  8 ;  Phil.  i.  2.3,  =  1  Thess.  iv.  17;  1  Cor.  xv.  51,  r>2. 

with  Acts  iii.  21  and  Eph.  iv.  10;   [Am.  *  Job  xix.  26,  27;   1  Cor.  xv.  42-44. 

ed.  1  John  iii.  2].  '  Acts  xxiv.  IT.:   John  v.  28,  29;    1  Cor.  xv. 
'Luke  xvi.  23,  24;   Acts  i.  2r) ;  Jude  6,  7 ;  42;  Phil.  iii.  21. 

1  Pet.  iii.  19.  «  Acts  xvii.  31. 


672 


SYMBOLA  EVANGELICA. 


whom  all  power  and  judgment  is 
given  of  the  Father.'  In  which 
day,  not  only  the  apostate  angels 
shall  he  judged/  but  likewise  all 
persons,  that  have  lived  upon  earth, 
shall  appear  before  the  tribunal  of 
Christ,  to  give  an  account  of  their 
thoughts,  words,  and  deeds ;  and  to 
receive  according  to  what  they  have 
done  in  the  bodv,  whether  ffood  or 
evil." 

II.  The  end  of  God's  appointing 
this  day,  is  for  the  manifestation  of 
the  gloiy  of  his  mercy  in  the  eter- 
nal salvation  of  the  elect;*  and  of 
his  justice  in  the  damnation  of  the 
reprobate,  who  are  wicked  and  dis- 
obedient/ For  then  shall  the  right- 
eous go  into  everlasting  life,  and 
receive  that  fullness  of  joy  and  re- 
freshing which  shall  come  from 
the  presence  of  the  Lord  :"  but  the 
M'ickedjwho  know  not  God,  and  obey 
not  the  gospel  of  Jesus  Christ,  shall 
be  cast  into  eternal  torments,  and  be 
punished  with  everlasting  destruc- 
tion from  the  presence  of  the  Loi-d, 
and  from  the  glory  of  his  power.' 

III.  As  Christ  would  have  us  to 
be  certainly  persuaded  that  there 
shall  be  a  day  of  judgment,  both  to 
deter  all  men  from  sin,  and  for  the 


omnis  potcstas  ct  judicium.'  Quo 
quidcni  die  non  solum  judicahuntur 
Angeli  apostatici,'^  verum  etiam  om- 
nes  homines,  qtiotquot  uspiam  in  orhc 
tcrrarum  aliquando  vixcrint,  coram 
Christi  trihuncdi  comparcbunt,  id 
cogitatiomim,  dictoriim,  factoriimquc 
suorum  rationem  reddant,  recipiant- 
quc  simid  juxta  id  quod  in  corporc 
quisque  feccrif,  scu  honum  fucrit  sive 
maJum.^ 

II.  Eo  autcm  consilio  Diem  liunc 
prccstituit  DcuSy  quo  iiempe  misc- 
ricordiw  sum  constarct  gloria  ex 
cetcrna  salute  electonnn,  justitia' 
autcm>  c  damnatione  rcprohorum, 
qui  improhi  sunt  et  contumaces. 
Tunc  enim  justi  introihimt  in  vi- 
tcim  (ctcrnam,  rccipieiitque  plenitu- 
dincm  illam  gaudii  ac  rcfrigcrii, 
quce  a  prcesentia  Domini  ventura 
sunt:  Impii  autcm,  qui  Dcum  igno- 
rant, quique  Evangclio  Jcsu  Christi 
non  morem  gerunt,  in  cctcrnos  cru- 
ciatus  detrudcntur,  ceternaque  pcr- 
ditionc  punicntur  a  x>r<csentia  Do- 
mini ct  a  2^otcntia3  i2)sius  gloria 
profligcdi.'' 

III.  Quemadmodum  Christus  no- 
bis, futurum  esse  aliquando  diem  ju- 
dieii,  esse  velit persuasissimum ^  turn 
quo  omnes  a  pcccato  abstcrreantur. 


'  John  V.  22,  27.  *  Rom.  ii.  5,  6  ;  2  Thess.  i.  7,  8 ;  Rom.  ix.  22. 

»  1  Cor.  vi.  3;  Jude  G  ;  2  Pet.  ii.  4.  «  Matt.  xxv.  31-34  ;  Acts  iii.  11) ;  2  Thess.  i. 

^  2  Cor.  V.  10;   Eccles.  xii.  14;   Rom.  ii.  IG;  7. 

xiv.  10,  12  ;  Matt.  xii.  3G,  37.  ^  Matt.  xxv.  41,  4G  ;  2  Thess.  i.  9  ;  [Am.  ed. 

*  Rom.  ix.  23  ;  Matt.  xxv.  21.  Isa.  Ixvi.  24]. 


THE  WESTMINSTER  CONFESSION  OF  FAITH,  1G47. 


673 


greater  consolation  of  the  godly  in 
their  adversity:'  so  will  he  have 
tliat  day  unknown  to  men,  that  they 
may  shake  off  all  carnal  security, 
and  be  always  watchful,  because 
they  know  not  at  what  hour  the 
Lord  will  come ;  and  may  be  ever 
prepared  to  say,  Come,  Lord  Jesus, 
come  quickly,"     Amen, 

CiiAELES  Hekle,  Prolocutor. 
CoENELius  B  URGES,  Asscssor. 
Herbert  Palmer,  Asscssor. 
Henry  Robroughe,  Scriha. 
Adoniram  Byfield,  Scriha. 


turn  oh  majus  piorum  solatium  in 
rchits  ach'crsis : '  ita  sane  diem  ip- 
siim  vult  ah  hominihus  ignorari,  quo 
sccuritatcm  onmem  carnalcm  cxcitti- 
cmf,  ct  niinquam  non  sint  vigilantes 
{qunm  qua  hora  vcntiirus  sit  Domi- 
Uiis  ignorant)  utque  semper  sint 
parati  ad  dicendmn  Veni  Domine 
Jesu,  etiam  ciio  veni.^    Amen. 


'  2  Pet.  iii.  11,14;  2  Cor.  v.  10, 1 1  ;  2  Thess.  i. 
5-7;  Luke  xxi,  27,  28 ;  Rom.  viii.  23-25. 


Matt.  xxiv.  36,  42-44 ;    Mark  xiii.  35-37 ; 
Luke  xii.  35,  36  ;  Eev.  xxii.  20, 


[Fac-simile  of  title-page  of  Westminster  Larger  Catechism.] 

The  Humble 

ADVICE 

Of  the 

ASSEMBLY 

I  VINE 

Now  by  Authority  of  Parliament 
fitting  at  Westminster; 

Concerning 

A  Larger  Catechifm  : 

Prefented   by  them   lately   to  both    Houses 
of   Parliament. 


Printed    at    London; 

AND 

Re-printed  at  Edinburgh   by  Ei^an   Tyler,  Printer  to 
the  Kings  tnoft  Excellent  Majeftie.     1647. 


[Fac-simile  of  first  page  of  Larger  Catechism,  ed.  1647.] 

(3) 


TO 

The  Riorht  honorable  the  Lords  and 

Commons  Affembled  in  Parliament; 

The  humble  Advice  of  the  Affembly  of  Divines 
fitting    at    Westminster. 

Concerning 

A  larger  Catechifm. 


Question. 

\Hat  is  the  chief  and  higheft  end  of  man  ? 
^.  Mans  chief  and  higheft  end  is,  to  glori- 
fie  God,  and  fully  to  enjoy  him  for  ever. 
Q.  Hoiv  doth  it  appear  that  there  is  a  God? 
A.  The  very  light  of  nature  in  man,  and 
the  works  of  God,  declare  plainly  that  there  is  a  God :  but 
his  Word  and  Spirit  only  do  fufficiently  and  effedually 
reveale  him  unto  men  for  their  falvation. 
Q.  What  is  the  Word  of  God  ? 

A.  The  holy  Scriptures  of  the  Old  and  New  Tefta- 
ment  are  the  Word  of  God,  the  only  Rule  of  Faith  and 
obedience. 

A  2  Q-  How 


670 


SYMBOL  A  EVANGELICA. 


THE  WESTMINSTER  SHORTEH  CATECHISM.    A.D.  1647. 

Cateciiismus  Westmonastekiensis  Minok. 

[This  Catechism  was  prepared  by  the  Westminster  Assembly  iu  1G47,  and  adopted  by  the  General  As- 
sembly of  the  Church  of  Scotland,  1G4S  ;  by  the  Presbyterian  Synod  of  New  York  and  Philadelphia,  May, 
17S8:  andby  nearly  all  the  Calviuistic  Presbyterian  and  Congregational  Churches  of  the  English  tongue. 
Il  was  translated  into  Greek,  Hebrew,  Arabic,  and  many  other  languages,  and  appeared  iu  innumerable 
editions.  Although  little  known  on  the  continent  of  Europe,  it  is  more  extensively  used  than  any  other 
Protestant  catechism,  except  perhaps  the  Small  Catechism  of  Luther  and  the  Heidelberg  Catechism. 
Want  of  space  compels  us  to  omit  the  Assembly's  Larger  Catechism,  which  is  easy  of  access.  For  the 
same  reason  we  have  omitted  the  Scripture  proofs. 

The  English  original  is  conformed  to  the  edition  of  the  Presbyterian  Board,  compared  with  the  Lou- 
don edition  of  165S  and  other  older  English  and  Scotch  editions,  which  present  uo  variations  of  any  ac- 
count. The  Latin  translation  is  from  the  Cambridge  and  Edinburgh  editions,  containing  the  Confession 
and  both  Catechisms,  and  reprinted  in  Niemeyer's  Appendix.] 


Tiuo  SiioRTEK  Catechism. 

Question.  1.  Wliat  is  the  chief  end 
of  man  f 

Answer.  Man's  cliief  end  is  to 
glorify  God,  and  to  enjoy  him 
forever. 

Ques.  2.  What  rule  hath  God  given 
to  direct  tis  how  ice  may  glorify  and 
enjoy  him  f 

Ans.  The  Word  of  God,whicli  is 
contained  in  the  Scriptures  of  the 
Old  and  New  Testaments,'  is  the 
only  rnlc  to  direct  ns  how  we  may 
glorify  tind  enjoy  him. 

Qucs.  3.  What  do  the  Scriptures 
principally  teach? 

Ans.  The  Scriptures  principally 
teach  what  man  is  to  believe  con- 
tcrniiig  God,  and  what  duty  God 
rc(pnres  of  man, 

Qucs.  4.  What  is  GOD  f 

Ans.  God  is  a  Spirit,  infinite, 
eternal,  and  unchangeable,  in  his 


Catechism  us  Minok. 

Qusestio.  Quis  hominis  finis  est 
praicipiiiis  f 

Responsio.  Prmcipuus  hominis 
finis  est,  Deum  glorificarc,  eodemque 
frni  in  (ctcrmun. 

Quaes.  Quam  nobis  regidam  dedit 
Deus,  qua  nos  ad  ejus  glorificationem 
ac  fruitionem  dirigamur  f 

Resp.  Verhum  Dei  {quod  Scriptu- 
ris  Veteris  ac  Novi  instrumenti  com- 
prehenditur)  est  unica  regida,  qua 
nos  ad  ejus  glorijlcationem  ac  frui- 
tionem dirigamur. 

Quses.  Quid  est  quod  Scripturce 
prmclpiic  docent  f 

Resp.  Duo  imprimis  sunt  qucc 
Scripturce  docent,  quid  homini  de 
Deo  sit  crcdendum,  quidque  officii 
exigcd  ah  homine  Deus. 

Quaes.  Quid  est  Deus  f 

Resp.  Deus  est  Spiritus  essentia, 
sapientia,  potentia,  sanctitate,  justi- 


'  The  London  edition  of  16.')8,  Dunlop's  Collection  of  1 710.  and  other  editions  read  Testament. 


THE  WESTMINSTER  SHORTiai  CATEC'illSM,  WAT. 


G77 


being,  wisdom,  power,  holiness,  jus- 
tice, goodness,  and  truth. 

Qiies.  5.  Arc  there  more  Gods  than 
one  f 

Ans.  There  is  but  one  only,  the 
living  and  true  God. 

Ques.  6.  Hoiv  many  persons  are 
there  in  the  Godhead  f 

Ans.  There  are  three  persons  in 
the  Godhead :  the  Father,  the  Son, 
and  the  Holy  Ghost;  and  these 
three  are  one  God,  the  same  in  sub- 
stance, equal  in  power  and  glory. 

Ques.  7.  What  are  the  decrees  of 
Godf 

Ans.  The  decrees  of  God  are  his 
eternal  purpose  according  to  the 
counsel  of  his  will,  whereby,  for  his 
own  glory,  he  hath  fore-ordained 
whatsoever  comes  to  pass. 

Ques.  8.  Hoiv  doth  God  execute 
his  decrees. 

Ans.  God  executeth  his  decrees 
in  the  works  of  creation  and  provi- 
dence. 

Ques.  9.  What  is  the  u'orJc  of 
creation  f 

Ans.  The  work  of  creation  is 
God's  making  all  things  of  nothing, 
by  the  word  of  his  power,  in  the 
space  of  six  days,  and  all  very  good. 

Ques.  10.  Hoiv  did  God  create 
man  f 

Ans.  God  created  man,  male  and 
female,  after   his   own   image,  in 


tia,  honitate    ac   veritate    infnitus, 
cdernus,  ac  immidabilis. 

Quaes.  Suntne  plures  uno  Bco  f 

Resp.  Unus  est  unicusque,  vivcns 
ille  verusque  Dcus. 

Quaes.  Quot  sunt  pcrsonce  in  Dci- 
tate  f 

Itesp.  In  Dcitate  personm  tres 
sunt,  Pater,  Filius,  ac  S2)iritus  Sanc- 
tus  ;  suntque  hce  tres  pcrsonce  Deus 
tmus,  substantia  ccedem,  potentia  ac 
gloria  coccquales. 

Quaes.  Quid  sunt  decreta  Dei  f 

Resp.  Decreta  Dei  sunt  ceternum 
ejus  propositum  secundum  voluntatis 
suce  consilium,  quo  quicquid  unquaiii 
evcnit,  propter  suam  ipsius  gloriam 
prceordinavit. 

Quaes.  Quomodo  decreta  sua  exe- 
qiiitur  Deus  f 

Resp.  Deus  exequitur  decreta 
sua  crcationis  operibus  ac  provi- 
dentice. 

Quffis.  Quid  est  opus  crcatio- 
nis f 

Resp.  Opus  crcationis  est  quo 
Deus  per  verhum  potentice  sucv  ovi- 
nia sex  dierum  spatio  ex  nihilo  con- 
didit,  atque  omnia  quidem.  valdc  bona. 

Quaes.  Qualem  creavit  Deus  ho- 
minem  f 

Resp.  Deus  hominem  creavit  ma- 
rem  ac  foeminam,  juxta  suam  ipsius 


knowledge,  righteousness,  and  holi- 1  imaginem,  in  cognitione,  justitia  ac 


678 


SYMBOLA  EVANGELICA. 


ness,  with,  dominion  over  the  crea- 
tures. 

Qhcs.  11.  What  are  God's  worlcs 
of  jjrovkkncc  f 

Ans.  God's  works  of  providence 
are  his  most  holy,  wise,  and  pow- 
erful preserving  and  governing 
all  his  creatures,  and  all  tlieir  ac- 
tions. 

Ques.  12.  What  special  act  of 
providence  did  God  exercise  towards 
man,  in  the  estate  ivhcrcin  he  teas 
created  f 

Ans.  When  God  had  created 
man,  he  entered  into  a  covenant  of 
life  with  him,  upon  condition  of 
perfect  obedience;  forbidding  him 
to  cat.  of  the  tree  of  knowledge 
of  good  and  evil,  upon  pain  of 
death. 

Ques.  13.  Did  our  first  parents 
contimie  in  the  estate  ivhercin  thetj 
tvere  created  f 

Ans.  Our  first  parents,  being  left 
to  the  freedom  of  their  own  will,  fell 
fi-om  the  estate  wherein  they  were 
created,  by  sinning  against  God. 

Ques.  14.  What  is  sin  f 

Ans.  Sin  is  any  want  of  con- 
formity nnto,  or  transgression  of, 
the  law  of  God. 

Ques.  15.  What  was  the  sin  tvhere- 
hy  our  first  parents  fell  from  the  es- 
tate ivherein  they  tvere  created  f 

Ans.  The  sin  whereby  our  first 
parents  fell  from  the  estate  wherein 


satictitate,  dominium  habentem  in 
creaturas. 

Quaes.  Qucenam  sunt  opera  Di- 
vime  providentiw  f 

Itcsp.  Providential  Divincc  opera 
sunt  sanctissima  Dei,  sapientissima 
potent issimaque  creaturarum  sua- 
rum  omnium,  earumquc  actionum 
conservatio  et  guhernatio. 

Quags.  Quern  ptccidiarem  provi- 
dentice  suw  actum  exercebat  Deus 
circa  hominem  in  statu  creationis 
sum  existentem  f 

Eesp.  Postquam  Deus  hominem. 
condidisset,  inihat  cum  illofoedus  vi- 
tce,  suJ)  conditione  perfectce  ohcdi- 
etitice ;  esu  de  arhore  scientice  honi 
malique  sub  poena  mortis  eidem  in- 
terdicens. 

Quaes.  An  vero  Primi  nostri  Pa- 
rentes  in  quo  creati  fuerant  statu 
perstitere  f 

Resp.  Primi  Parentes  voluntatis 
sum  libertati  permissi  peccando  in 
Dciim  statu  in  quo  creati  fuerant 
exciderunt. 

Qutes.  Quid  est  peccatumf 

Resp.  Peccatum  est  defectus  qiiili- 
bet  conformitatis  cum  lege  Divina, 
scu  qumvis  ejusdem  transgressio. 

Quaes.  Quodnam  erat  peccatum 
istud  quo  primi  parentes  statu  in 
quo  creati  fuerant  exciderunt  f 

Resp.  Peccatum  istud  quo  primi 
parentes  statu  in  quo  creati  fuerant 


Till-:  WESTMINSTER  SHORTER  CATECHISM,  IGtT. 


G7t) 


they  were  created,  was  their  eating  crcidcrunf,  crat  comcstio  fructus  in 


the  forbidden  fruit. 

Ques.  10.  Bid  all  mmikind  fall  in 
Adani's  first  transgression  f 

Ans.  The  covenant  being  made 
with  Adam,  not  only  for  liimself, 
but  for  his  posterity,  all  mankind 
descending  from  him  by  ordinary 
generation,  sinned  in  him,  and  fell 
with  him,  in  his  first  transgres- 
sion. 

Qucs.  17.  Into  ivliat  estate  did  the 
fall  bring  manldnd  f 

Ans.  The  fall  brought  mankind 
into  an  estate  of  sin  and  misery. 

Qucs.  IS.  Wherein  consists  the 
sinfulness  of  that  estate  ivhercinto 
man  fell  f 

Ans.  The  sinfulness  of  that  es- 
tate whereinto  man  fell,  consists  in 
the  guilt  of  Adam's  first  sin,  the 
want  of  original  righteousness,  and 
the  corruption  of  his  whole  nature, 
which  is  commonly  called  original 
sin  ;  together  with  all  actual  trans- 
gressions which  proceed  from  it. 

Ques.  19.  What  is  the  misery  of 
that  estate  ivhercinto  man  fell  f 

Ans.  All  mankind  by  their  fall 
lost  communion  with  God,  are  un- 
der his  wrath  and  curse,  and  so 
made  liable  to  all  the'  miseries  in 


tcrdicti. 

Quaes.  Totumne  genus  humanimi 
cecidit  in  prima  Adami  transgrcs- 
sione  f 

Resp.  Quandoquidcm  fwdus  cum 
Adamo  ictum  fuerat  non  suo  tantmti 
scd  et  postcrorum  suorum  nomine  ; 
cxinde  factum  est  td  totiim  genus 
humanum  ah  illo  gencratione  ordi- 
naria  procreatum,  in  co  peccaverit^ 
cumquc  eo  ceciderif,  in  prima  ejus 
transgressione. 

Quaes.  In  quern  vcro  staium  prm- 
cipitavit  lapsus  istc  humanum  genusf 

Resp.  Lapsus  iste  humanum  ge- 
nus in  stcdum  xjccccdi  ac  miser iw. 
prcecipitavit. 

Quaes.  In  quo  consistit  status  il- 
lius  in  quern  lapsus  est  homo  pecca- 
minositas  f 

Resp.  Status  in  quern  lapsus  est 
homo  peccaminositas  consistit  in 
reatii  primi  illiiis  peccati  quod  Ada- 
mus  admisit,  in  defectu  originalis  jii- 
stitice,  totiusque  ncUurcc  corrujytione, 
quod  Pec(iatuni  originale  vulgo  di- 
citur ;  una  cum  omnibus  peccaiis 
actualibus  exinde  proflucntihus. 

Quaes.  Quce  miseria  est  illins  sta- 
tus in  quern  homo  lapsus  est  f 

Resp.  Universum  genus  humanum, 
lapsu  suo  commimionem  cum  Deo 
perdidity  suh  ira  ejus  et  malcdictione 
est  constitutum,  adeoque  cunctis  hu- 


VOL.  III.— X  X 


Older  editions  omit  the. 


oso 


SYMBOLA  EVANGELICA. 


this  life,  to  deatli  itself,  and  to  the 
pains  of  hell  forever. 

Ques.  20.  Did  God  leave  all  man- 
kind to  perish  in  the  estate  of  sin 
and  misery  f 

Ans.  God,  having  out  of  his  mere 
good  pleasure,  from  all  eternitj', 
elected  some  to  c^■erlasting  life,  did 
enter  into  a  covenant  of  grace,  to 
deliver  them  out  of  the  estate  of 
sin  and  misery,  and  to  bring  them 
into  an  estate  of  salvation  by  a  Ke- 
deemer. 

Ques.  21.  Who  is  the  Redeemer 
of  God's  elect  f 

Ans.  The  only  Redeemer  of  God's 
elect  is  the  Lord  Jesus  Christ,  who 
being  the  eternal  Sun  of  God  be- 
came man,  and  so  was,  and  con- 
tinuetli  to  be,  God  and  man,  in 
two  distinct  natures,  and  one  per- 
son forever. 

Ques.  22.  Hoiv  did  Christy  being 
the  Son  of  God,  become  man  f 

Ans.  Christ,  the  Son  of  God,  be- 
came man,  by  taking  to  himself  a 
true  body,  and  a  reasonable  soul, 
being  conceived  l)y  the  power  of 
the  Holy  Ghost,  in  the  womb  of 
the  Virgin  Mary,  and  born  of  her, 
yet  Avithout  sin. 

Qties.  23.  What  offices  doth  Christ 
execute  as  our  Redeemer  f 

Ans.  Christ,  as  our  Redeemer, 
oxccuteth  the  offices  of  a  Prophet, 


jus  vita;  miseriis,  ijjsi  morti,  inferni- 
que  critciatibus  in  (sternum  est  oh- 
noxittm. 

Quaes.  An  vero  Deus  humanmn 
genus  universum  in  statu  peccati  ac 
miserice  periturum  dereliquit  f 

Resp.  Deus  cum  ex  mero  suo  he- 
ncplacito  nonnullos  ad  vitam  mter- 
nani  ah  omni  retro  wternitate  elegis- 
sct,fa>dHS  gratia;  cum  eis  iniit ;  se 
nempe  liheraturum  cos  e  statu  pec- 
cati ac  miserice,  atque  in  statum 
scdufis  per  rcdemptorcm  translatu- 
rum. 

Quais.  Quis  est  Redemptor  electo- 
rum  Dei  f 

Resp.  Dominus  Jesus  Christns 
est  electorum  Dei  Redemptor  unicus, 
qui  ceternus  Dei  Filitis  cum  essef, 
f actus  est  homo  ^  adcoque  fuit,  est, 
eritque  Qsav^pwiroc,  e  naturis  dua- 
hus  distinct  is  persona  iinica  in  sem- 
pifernum. 

Quaes.  Qui  autem  Christus,  Fili- 
tis Dei  cum  esset,factus  est  homo  f 

Resp.  Christus  Filius  Dei  factus 
est  homo,  dum  corpus  verum,  ani- 
mamque  rationalcm  assumcret  sihi 
vi  Sinritus  Sancti  in  utero  eque  sub- 
stantia Virginis  Blarice  conccptus, 
et  ex  eadcm  natus,  immunis  tamen 
a  ])eccato. 

Quaes.  Qucb  munera  Christus  nt 
Redemptor  noster  ohit  f 

Resp.  Christus  quatenus  Redemp- 
tor noster  ohit  munera  Prophetce, 


TriE  WFoTMlXSTEll  SIIOllTER  CATECHISM,  1G47. 


681 


of  a  Priest,  and  of  a  King,  both 
in  his  estate  of  Inimihation  and 
exaltation. 

Ques.  24.  How  doth  Christ  exe- 
cute the  office  of  a  Frophet  f 

Ans.  Christ  exeeuteth  the  office 
of  a  Prophet,  in  revealing  to  us  by 
his  Word  and  Spirit,  the  will  of 
God  for  our  salvation. 

Ques.  25.  Hoiv  doth  Christ  exe- 
cute the  office  of  a  Priest  f 

Ans.  Christ  exeeuteth  the  office 
of  a  Priest,  in  his  once  offering  up 
of  himself  a  sacrifice  to  satisfy  di- 
vine justice,  and  reconcile  us  to 
God,  and  in*  making  continual  in- 
tercession for  us. 

Ques.  26.  Hoiv  doth  Christ  exe- 
cute the  office  of  a  King  f 

Ans.  Christ  exeeuteth  the  office 
of  a  King,  in  subduing  us  to  him- 
self, in  ruling  and  defending  us, 
and  in'  restraining  and  conquering 
all  his  and  our  enemies. 

Ques.  27.  Wherein  did  Chrisfs 
hwMliation  consist  f 

Ans.  Christ's  humiliation  con- 
sisted in  his  being  born,  and  that 
in  a  low  condition,  made  under 
the  law,  undergoing  the  miseries 
of  this  life,  the  wrath  of  God, 
and  the  cursed  death  of  the  cross ; 
in  being  buried,  and  continuina: 
under  the  power  of  death  for  a 
time. 


Sacerdotis  ac  JRegiSy  cum  in  humi- 
liation is  turn  in  exaltationis  sum 
statu. 

Qua3s.  Quomodo  Frophetce  muncre 
dcfungitur  Christus  f 

Resp.  Christus  dcfungitur  Fro- 
phetce munerc,  voluntatem  Dei  in 
salutem  nostram  nobis  per  vcrhum 
suum  spiritumque  revelando. 

Quses.  Qua  ratione  cxequitur 
Christus  munus  Sacerdotale  f 

Resp.  Christus  excquitur  Sacer- 
dotale munus,  semetipsum  semel  in 
saerificium  qferendo,  cjuo  justitice. 
divincc  satisfaceret,  nosque  Deo  con- 
ciliarct ;  proid  ctiam  perpetuo  pro 
nobis  intercedendo. 

Qua^s.  Qtii  excquitur  Christus 
nmnus  Fegium  f 

Resp.  Christus  excquitur  munus 
Eegium  nos  sibi  subjugando,  nos  gu- 
bernando,  tuendoque,  ut  etiam  hostes 
suos  nostrosque  coerccndo  ac  dehel- 
lando. 

Quiss.  In  cjuo  constitit  Christi 
humiliatio  f 

Pesp.  Humilicdio  Christi  in  eo 
constitit  quod  fuerit  natus,  et  qui- 
deui  humili  cotiditione,  f actus  sub 
lege,  quodque  vitce  hujus  miseria^, 
iram  Dei  mortemque  crucis  cxecra- 
bilcm  suhicrit;  qtiod  sepultus  fuerit, 
et  sub  potestate  mortis  aliqiiandiu 
commoratus. 


'  Older  editions  omit  in. 


6S3 


SYMBOLA  EVANGELICA. 


Qucs.  28.  Wherein  '  consisteth 
Chrisfs  exaltation  f 

Ans.  Christ's  exaltation  consist- 
eth in  liis  rising  again  from  the 
dead  on  the  third  day,  in  ascend- 
ing np  into  heaven,  in  sitting  at 
tlie  right  hand  of  God  the  Father, 
and  in  coming  to  judge  the  world 
at  the  last  day. 

Qucs.  29.  How  arc  ive  made  par- 
talccrs  of  the  redemption  purchased 
ly  Christ? 

Ans.  We  are  made  partakers  of 
the  redemption  purchased  by  Christ, 
by  the  effectual  application  of  it  to 
ns  by  his  Holy  Spirit. 

Ques.  30.  Hoiv  doth  the  Spirit  ap- 
ply to  us  the  redemption  purchased 
by  Christ? 

Ans.  The  Spirit  applieth  to  us  the 
redemption  purchased  by  Christ, 
by  working  faith  in  us,  and  there- 
by uniting  us  to  Christ  in  our  ef- 
fectual calling. 

Ques.  31.  What  is  effectual  call- 
ing f 

Ans.  Effectual  calling  is  the 
work  of  God's  Spirit,  whereby, 
convincing  us  of  our  sin  and  mis- 
ery, enlightening  our  minds  in  the 
knowledge  of  Christ,  and  renew- 
ing our  wills,  he  dotli  persuade 
and  enable  us  to  embrace  Jesus 
Christ,  freely  offered  to  us  in  the 
gospel. 

Ques.  32.  What  benefits  do  they 


Quaes.  In  quo  eonsistit  Christi 
exaltatio  f 

liesp.  Exaltatio  Christi  eonsistit 
in  resurrectione  ejus  a  mortuis  tertio 
die,  ascensu  in  eailum,  scssione  ad 
dextram  Dei  Patris,  adventu  ejus 
ad  mundum  judicandum  die  novis- 
simo. 

Quais.  Qua  ratione  partieipes  ef- 
ficimur  redemptionis  per  Christum 
acquisitce  f 

Resp.  Bcdemptionis per  Christum 
acquisitce  particixKS  efficimur  cjus- 
dem  nobis  efficaci  per  Spiritum  ejus 
Sanctum,  applicatione. 

Qua3s.  Quomodo  nobis  applicat 
Spiritus  redemptionem  x)er  Chri- 
stum acquisitam  f 

Eesp,  Spiritus  nobis  applicat  re- 
demptionem per  Christum  acquisi- 
tam fidem  in  nobis  effieicndo,  ac  per 
eandem  nos  Christo  in  vocatione 
nostra  efficaci  tmicndo. 

Qua3s,  Quid  est  vocatio  effieaxf 

Resp.  Vocatio  efficax  est  Spiritus 
Dei  ojms,  quo  nos  j)cccati  ac  mi- 
sericc  nostrce  arguens,  mentes  no- 
stras cognitione  Christi  illuminans, 
voluntates  nostras  renovans,  pror- 
sus  nobis  pcrsuadet,  et  vires  suffii- 
eif,  ut  Jesitm  Christum  amplecta- 
mur,  gratuito  nobis  oblatum  in 
Evangclio. 

Qua3s.  Qucenam  bencficia  i?i  hac 


THE  WESTMINSTER  SHORTER  CATECHISM.  \('A7. 


683 


that  are  effectually  called  partalce 
of  in  this  life  f 

Ans.  They  that  are  effectually 
called  do  in  this  life  partake  of  j  us- 
tification,  adoption,  sanctification, 
and  the  several  benefits  which,  in 
this  life,  do  either  accompany  or 
flow  from  them. 

Ques.  33.  What  is  justification  f 
Ans.  Jnstification  is  an  act  of 
God's  free  grace,  wherein  he  par- 
doneth  all  our  sins,  anti  accepteth 
us  as  righteous  in  his  sight,  only 
for  the  righteousness  of  Christ  im- 
puted to  us,  and  received  by  faith 
alone. 

Qiics.  34.  What  is  adoption  f 

Ans.  Adoption  is  an  act  of  God's 

free  grace,  whei-eby  we  are  received 

into  the  nnmber,  and  have  a  right  to 

all  the  privileges,  of  the  sons  of  God. 

Qucs.  35.  What  is  sanctificatiGn  f 

Ans.  Sanctification  is  the  work 

of  God's  free  grace,  whereby  we 

are  renewed  in  the  whole  man  after 

the  image  of  God,  and  are  enabled 

more  and  more  to  die  unto  sin,  and 

live  unto  righteousness. 

Qucs.  36.  What  are  the  benefits 
which  in  this  life  do  accompany  or 
floiv  from  justification^  adoption, 
and  sanctification  f 

Ans.  The  benefits  which  in  this 
life  do  accompany  or  flow  from 
justification,  adoption,  and  sanctifi- 
cation, are,  assurance  of  God's  love. 


vita  consequuntur  ii  qui  sunt  vocati 
efficaciter  f 

Resp.  Qui  vocati  sunt  efficaciter, 
justificationem,  adoptionem,  et  sanc- 
tificationem  inhac  vita  consequuntur, 
una  cum  omnibus  iis  hcneficiis  quce- 
cunque  solent  in  hac  vita  comitari 
illas,  aut  ah  iisdem  promanare. 
Quses.  Quid  est  justificatio  f 
Resp.  Justificatio  est  actus  gra- 
ticc  Dei  gratuiicc,  quo  peccata  nobis 
condonat  omnia,  nosque  tanquamju- 
stos  in  conspectu  suo  acceptat,  prop- 
ter solum  Christi  justitiam  nobis  im- 
putatam,  per  fidem  tantum  appre- 
hensam. 

Qutes.  Quid  est  adoptio  f 
Resp.  Adoptio    est  actus  gratice 
Dei  gratuitce,  quo  in  numerum  re- 
cipimur  ac  jus  obtinemus  ad  omnia 
privilegia  filiorum  Dei. 

Quaes.  Quid  est  sanctificatio  f 
Resp.  Sanctificatio  est  opus  gra- 
tice Dei  gratuitce,  quo  in  toto  homine 
secundum  imaginem  Dei  renovamur, 
et  potentes  efficimur,  qui  magis  in 
dies  magisque  pcccato  quidem  mori- 
amur,  justitice  autem  vivamus. 

Quaes.  Qucenam  sunt  ilia  beneficia 
qucG  justificationem,  adoptionem  et 
sanctificationem  in  hac  vita  vel  co- 
mitanfur,  vel  ab  eis  promanant  f 

Resp.  Qua2  justificationem,  adopti- 
onem et  sanctificationem  in  hac  vita 
vel  comitantur  vel  ah  eis  promanant 
beneficia,  sunt  certitudo  amoris  Dei, 


684 


SYMBOLA  EVANGELICA. 


peace  of  conscience,  joy  in  the  Iloly 
Ghost,  increase  of  grace,  and  perse- 
verance therein  to  the  end. 

Qiies.  37.  What  benefits  do  believ- 
ers receive  from  Christ  at  death  f 

Ans.  The  souls  of  believers  are, 
at  their  death,  made  perfect  in  ho- 
liness, and  do  immediately  pass  into 
glory ;  and  their  bodies,  being  still 
united  to  Christ,  do  rest  in  their 
graves  till  the  resurrection. 

Ques.  38.  What  benefits  do  believ- 
ers receive  from  Christ  at  the  resiir- 
rection  ? 

Ans.  At  the  resurrection,  believ- 
ers being  raised  up  in  glory,  shall 
be  openly  acknowledged  and  ac- 
quitted in  the  day  of  judgment, 
and  made  perfectly  blessed  in  the 
full  enjoying  of  God  to  all  eternity. 

Ques.  39.  What  is  the  duty  which 
God  requireth  of  man  f 

Ans.  The  duty  which  God  re- 
quireth of  man  is  obedience  to  his 
revealed  will. 

Ques.  40.  What  did  God  at  first 
reveal  to  man  for  the  rule  of  his 
obedience  ? 

Ans.  The  rule  which  God  at  first 
revealed  to  man,  for  liis  obedience, 
was  the  moral  law. 

Ques.  41.  Wherein  is  the  moral 
law  summarily  comprehended  f ' 

Ans.  The  moral  law  is  summari- 
ly comprehended  in  the  ten  com- 
mandments. 


2^ax  conscicnticc,  yaudium  in  Spiritu 
Sancto,yratice  incrementum,  in  caque 
ad  fincm  iisqiie  perseverantia. 

Quaes.  Qucenam  a  Christo  bene- 
ficia  in  morte  percipiunt  fidcles  f 

Resp.  Animce  fdelium  in  morte 
fiunt  perfecte  sanctce,  ac  protinus 
in  yloriam  transferuntur .;  corpora 
vero  usque  Christo  imita  in  sepid- 
chris  ad  resurrectionem  usque  qui- 
escunt. 

Qu£es.  Qucc  tandem  beneficia  a 
Christo  percipiunt  fidcles  in  resur- 
rectione  f 

Resp.  In  resurrectione  fidcles  su- 
scitati  in  gloria,  pcdam  aynoscentur 
et  absolventur  in  die  judicii,  fientquc 
perfecte  beati  plena  Dei  in  omnc 
cetcrnum  fruit  ione. 

Quaes.  Quid  autem  officii  ac  obser- 
vantice  ab  homine  exjjoscif  Deus  f 

Resp.  Officium  quod  ah  homine 
Bcus  cxposcit,  est  obcdientia  volun- 
tati  ejus  revelatce  exhibenda. 

Quaes,  Quid  hominiprimum  reve- 
lavit  Deus,  qiiodforet  ipsi  obedientice 
regula  f 

Resp.  Obedientice  regula,  quam 
Deus  homini  primum  revelavit,  erat 
Lex  moralis. 

Quaes.  Ubinam  summatim  com- 
prehenditur  lex  moralis  f 

Resp.  Lex  moralis  summatim  com- 
prehenditur  in  Decalogo. 


THE  WESTMINSTER  SHORTER  CATECHISM,  1647. 


685. 


Ques.  42.  What  is  the  sum  of  the 
ten  commandments  f 

Ans.  Tlie  sum  of  the  ten  com- 
mandments is,  to  love  tlie  Lord  our 
God  with  all  our  heart,  with  all  our 
soul,  with  all  our  strength,  and  with 
all  our  mind ;  and  our  neighbor  as 
ourselves. 

Ques.  43.  What  is  the  preface  to 
the  ten  commandments  f 

Ans.  The  preface  to  the  ten  com- 
mandments is  in  these  words:  /  am 
the  Lord  thy  God,  ivhich  brought  thee 
out  of  the  land  of  Egypt,  out  of  the 
house  of  hondagc. 

Ques.  44.  What  doth  the  preface 
to  the  ten  commandments  teach  us  f 

Ans.  The  preface  to  the  ten  com- 
mandments teacheth  ns,  that  be- 
cause God  is  the  Lord,  and  our  God 
and  Redeemer,  therefore  we  are 
bound  to  keep  all  his  command- 
ments. 

Ques.  45.  Which  is  the  first  com- 
mandment f 

Ans.  The  first  commandment  is. 
Thou  shalt  have  no  other  gods  before 
me. 

Ques.  46.  What  is  required  in  the 
first  commandment  f 

Ans.  The  first  commandment 
require  til  us  to  know  and  ac- 
knowledge God,  to  be  the  only 
true  God,  and  our  God;  and  to 
worship  and  glorify  him  accord- 
ingly. 


Quaes.  Die  qiiamam  sit  Deedlogi 
summa  f 

Eesp.  Summa  Decalogi  est  ut 
Dominum  nostrum  toto  corde,  tota 
anima,  tota  mentc,  totisque  viri- 
ons nostris  diligamus ;  proximum 
vero  nostrum  sicut  nosmctipsos. 

Quaes.  Qucenam  est  Dcccdogi  prce- 
fatio  f 

Resp.  Decalogi  prcvfatio  hisce  ver- 
bis continetur  [Ego  sum  Dominus 
Deus  tuus,  qui  te  eduxi  e  terra 
^gypti,  e  douio  servitutis]. 

Quses.  Quid  nos  edocet  Decalogi 
prof  alio  ? 

Resp.  Decalogi  2ircefatio  nos  docet, 
quod  quoniam  Deus  est  Dominus, 
nosterque  Deus  ac  redemptor,  ea 
propter  prcecepta  ejus  omnia  tene- 
mur  observare. 

Quaes.  Quodnam  est  mandatum 
primum  f 

Resp.  Mandatum  primum  est 
[ISlon  habebis  Deos  alios  coram 
me]. 

Quaes.  In  mandato  primo  quid 
exigitur  f 

Resp.  In  mandato  primo  exigitur 
lit  Jehovam  esse  unicum  ilium  ve- 
rumque  Deum,  Deumque  nostrum 
cognoscamus  simid  et  agnoscamus, 
atque  ut  talem  colatnus,  ac  glorificc- 
mus. 


680 


SYMBOLA  EVANGELICA. 


Ques.  4:7.  What  is  forhidden  in 
the  first  commandment  f 

Ans.  The  first  commandment 
forbiddeth  the  denying,  or  not  wor- 
shiping and  glorifying  the  true 
God,  as  God,  and  our  God ;  and  the 
giving  that  worship  and  glory  to 
any  other  which  is  due  to  him 
alone. 

Ques.  48.  What  are  ive  specially 
taught  by  these  ivords,  "  before  rae," 
in  the  first  commandment  f 

Ans.  These  words,  ^'he/ore  me," 
in  the  first  commandment,  teach 
lis  that  God,  who  seeth  all  things, 
taketli  notice  of,  and  is  much  dis- 
pleased with,  the  sin  of  having  any 
other  God. 

Ques.  49.  Which  is  the  second 
commandment  f 

Ans.  The  second  commandment 
is,  Thou  shalt  not  maJce  unto  thee 
any  graven  image,  or  any  liJceness 
of  any  thing  that  is  in  heaven 
above,  or  tJiat  is  in  the  earth  be- 
neath, or  that  is  in  the  ivatcr  un- 
der the  earth;  thou  shalt  not  boiv 
down  thyself  to  them,  nor  serve 
them;  for  I  the  Lord  thy  God 
am  a  jecdous  God,  visiting  the  in- 
iquity of  the  fathers  tq)on  the  chil- 
dren, unto  the  third  and  fourth 
generation  of  them  that  hate  me, 
and  showing  mercy  unto  thousands 
of  them  that  love  me  and  keep  my 
commandments. 


Qua}s.  Quid  est  quod  i)rohibetur 
mandato  primo  f 

Resp.  In  primo  mandato  prohibe- 
tur  veri  Dei  abnegatio,  neglectusque 
ipsum  tanquam  Beum,  Deumque  no- 
strum colcndi  ac  glorificandi ;  prout 
etiam  cultum  ac  gloriam  illi  soli  de- 
bita  alii  cuivis  tribuerc  aut  exhi- 
berc. 

Quaes,  Quid  imprimis  docemur 
verbis  istis  mandati  p)rimi  [Coram 
me]  ? 

Resp.  Verba  isthcec  [Coram  me] 
in  mandato  primo  nos  doccnt,  Deum 
qui  omnia  intuetur, i^eccatum  alium 
habendi  Deum  cum  imprimis  adver- 
tere,  tum  vero  eodem  offendi  pluri- 
mum. 

Qua3s.  Quodnam  est  prccceptum 
secundum  f 

Resp.  Secundum  p)rceceptum  est 
[Non  facies  tibi  imaginem  quam- 
vis  sculptilem,  aut  similitudinem 
rei  cujusvis  quse  est  in  coilis  su- 
perne,  aut  inferius  in  terris,  aut 
in  aquis  infra  terram;  non  incur- 
vabis  te  iis,  nee  eis  servies :  si- 
quidem  ego  Dominus  Dens  tuns 
Dens  sum  Zelotypus,  visitans  ini- 
quitates  patrum  in  filios  ad  ter- 
tiam  usque  quartamque  progeniem 
osorum  mei,  exhibens  vero  mise- 
ricordiam  ad  millenas  usque  dili- 
gentium  me,  ac  mandata  mea  ob- 
servantium]. 


THE  WESTMINSTER  SHORTER  CATECHISM,  1G47. 


6S7 


Qucs.  50.  What  is  required  in  the 
second  commandment  f 

Ans.  The  second  commandment 
requiretli  the  receiving,  observing, 
and  keeping  pure  and  entire,  all 
such  religious  worship  and  ordi- 
nances as  God  hath  appointed  in 
his  Word, 

Ques.  51.  What  is  forbidden  in 
the  second  commandment  f 

Ans.  The  second  commandment 
forbiddeth  the  worshiping  of  God 
\  by  images,  or  any  other  way  not 
appointed  in  his  Word. 

Ques.  52.  What  are  the  reasons 
annexed  to  the  second  command- 
ment f 

Ans.  The  reasons  annexed  to  the 
second  commandment  are,  God's 
sovereignty  over  us,  his  propriety' 
in  us,  and  the'  zeal  he  hath  to  his 
own  worship. 

Qucs.  53.  Which  is  the  third  com- 
mandment f 

Ans.  The  third  commandment 
is,  Thou  shcdt  not  fake  the  name  of 
the  Lord  thy  God  in  vain :  for  the 
Lord  will  not  hold  him  guiltless  that 
taJceth  his  name  in  vain. 

Ques.  54.  What  is  required  in  the 
third  commandment  f 

Ans.  The  third  commandment 
requiretli  the  holy  and  reverent  use 
of  God's  names,  titles,  attributes, 
ordinances,  word,  and  works. 


Quaes.  Quid  cxigitur  in  secundo 
praccpto  f 

Resp.  Prcecepttim  secundum  exi- 
gitj  tit  cultus  omnes  etc  institiita  re- 
ligionis  qumcunque  Deus  in  verbo 
suo  constituit,  exeipiamns,  observe- 
mus,  pura  denique  ae  intcgra  custo- 
diamus. 

Qnoss.  Quid  est  quod  in  secundo 
prcecepto  prohibetur  f 

Eesp.  Secundum  prccccptum  inter- 
dicit  nobis  cultu  Dei  per  siniidacra, 
aut  alia  rcdionc  quaviscunque  quam 
in  verbo  suo  Deus  non  proiscripsit. 

Quiies.  Quwnam  sunt  rafiones 
prcecepto  secundo  annexcc  f 

Hesp.  Bationcs  secundo  proicepto 
annexcc  sunt,  suprcmum  Dei  in  nos 
dominium,  illius  jus  in  nobis pecidi- 
are,  zelusquc  quo  suum  ipsius  eultum 
prosequitur. 

Qna^s.  Age  quodnam  est  tertium 
mandatum  f 

Resp.  llandafum  tertium  sic  ha- 
hctur  [Nomen  Domini  Dei  tui  ina- 
niter  non  usurpabis;  non  enim  emn 
pro  insonte  habebit  Dominus  qui 
nomen  ejus  inaniter  adhibuerit]. 

QiisBs.  Quid  cxigitur  in  mandato 
tertio  f 

Resp.  Mandatum  tertium  exigit 
id  Dei  nomina,  titulos,  attributa,  in- 
stituta,  verba,  operaque  sancte  sum- 
maque  cum  reverentia  adhibeamus. 


'  Loudon  ed.  of  1G58  reads  pi-operti/,  and  fits  zeal. 


ess 


SYMBOLA  EVANGELICA. 


Ques.  55.  What  is  forbidden  in 
the  third  commandment  f 

Ans.  The  third  comraandrnent 
forbiddeth  all  profaning  or  abusing 
of  any  thing  whereby  God  maketh 
himself  known. 

Ques.  56.  What  is  the  reason  an- 
nexed to  the  third  commandment  f 

Ans.  The  reason  annexed  to  the 
third  commandment  is,  that  how- 
ever the  breakers  of  this  command- 
ment may  escape  punishment  from 
men,  yet  the  Lord  our  God  will  not 
suffer  them  to  escape  his  righteous 
judgment. 

Ques.  57.  Which  is  the  fourth 
commandment  ? 

Ans.  The  fourth  commandment 
is,  Bememher  the  Sabbath-day  to 
Tieep  it  holy.  Six  days  shalt  thou 
labor  J  and  do  all  thy  tvorJc :  but  the 
seventh  day  is  the  Sabbcdh  of  the 
Lord  thy  God :  in  it  thou  shalt  not 
do  any  worJc,  thou,  nor  thy  son,  nor 
thy  daughter,  thy  man-servant,  nor 
thy  maid-servant,  nor  thy  cattle,  nor 
thy  stranger  that  is  ivithin  thy 
gates;  for  in  six  days  the  Lord 
made  heaven  and  earth,  the  sea,  and 
all  that  in  them  is,  and  rested  the 
seventh  day:  tchercfore  the  Lord 
blessed  the  Sahbath-day  and  hal- 
lowed it. 

Ques.  58.  What  is  required  in  the 
fourth  commandment  f 

Ans.  The  fourth  commandment 


Qua3S.  Quid  prohibetur  mandato 
tertio  f 

Resp.  Mandatum  tertium prohibet 
rei  cujusvis  qua  Beus  se  notum  fa- 
cit,  profanationem  omnem  ac  ahu- 
sum. 

Quaes.  Qucenam  est  ratio  subnexa 
mandato  tertio  f 

Resp.  Batio  mandato  tertio  suh- 
ncxa  est,  quod  licet  hujus  prwcepti 
violatores  ab  hominibus  quandoque 
nil  supplicii  ferant,  nihilominus  ta- 
men  Dominus  Deus  noster  eosjustum 
ejus  judicium  neutiquam  patietur 
subterfugere. 

Quaes.  Recita  mandatum  quar- 
tum  f 

Resp.  Mandcdi  quarti  verba  sunt 
isthcec  [Memineris  diem  Sabbati  ut 
sanctifices  eum ;  sex  diebus  opera- 
beris  et  facies  omne  opus  tuum, 
Septimus  vero  dies  sabbatum  est 
Domini  Dei  tui,  opus  in  eo  nullum 
facies  tu,  neque  Ulius  tuus,  neque 
filia  tua,  nee  servus  tuus,  nee  ancilla 
tua,  neque  jumentum  tuum,  nee 
hospes  tuus  quicunque  intra  portas 
tuas  commoratur :  Nam  sex  diebus 
perfecit  Dominus  coelum  terram- 
que,  marc,  et  quicquid  in  illis  con- 
tinetur,  septimo  vero  die  requievit, 
quamobrem  benedixit  Dominus  diei 
sabbati,  eumque  sanctificavit.] 

Quaes.  Quid  a  nobis  exigit  man- 
datum  quartum  f 

Resp.  Quartum  mandatum  a  no- 


THE  WESTMINSTER  SHORTER  CATECHISM,  lGi7. 


689 


requiretli  the  keeping  holy  to  God 
such  set  times  as  he  hath  appointed 
in  liis  Word;  expressly  one  whole 
day  in  seven,  to  be  a  holy  Sabbath 
to  himself.* 

Qucs.  59.  Which  day  of  the  seven 
hath  God  appointed  to  he  the  iveehhj 
Sabbath  f 

Ans.  From  the  beginning  of  the 
world  to  the  resurrection  of  Christ, 
God*  appointed  the  seventh  day  of 
the  week  to  be  the  weekly  Sab- 
bath ;  and  the  first  day  of  the  w^eek, 
ever  since,  to  continue  to  the  end 
of  the  world,  which  is  the  Christian 
Sabbath. 

Qucs.  60.  Hoiv  is  the  Sabbath  to 
he  sanctified  f 

Ans.  The  Sabbath  is  to  be  sanc- 
tified by  a  holy  resting  all  that  day, 
even  from  such  Avorldly  employ- 
ments and  recreations  as  are  law- 
ful on  other  days;  and  spending 
the  w^hole  time  in  the  public  and 
private  exercises  of  God's  worship, 
except  so  much  as  is  to  be  taken 
up  in  the  works  of  necessity  and 
mercy. 

Ques.  61.  What  is^  forbidden  in 
the  fourth  commandment  f 

Ans.  The  fourth  commandment 
forbiddeth  the  omission,*  or  care- 
less performance,  of  the  duties  re- 
quired, and  the  profaning  the  day 


bis  exigity  ut  statimi  illud  tempus 
quod  in  verbo  suo  designavit  Deus, 
sanctum  ei  observemtis ;  integrum 
nempe  Diem  e  septenis  uniim  in 
sanctum  illi  sabbatum  celehrandum. 

Quaes.  E  septenis  autem  quern 
diem  sabbato  hebdomadario  designa- 
vit JDeus  f 

Resp.  Deus  hebdomadario  sabbato 
designavit  septimum  diem  hebdoma- 
dcG  ah  initio  mundi  usque  ad  Christi 
resurreetionem,  exinde  vero  ad  finem 
usque  mundi  duraturum,  diem  septi- 
mance  primum,  quod  est  sabbatum 
Christianum. 

Quaes.  Qui  autum  est  sabbatum 
sanetificandum  f 

Kesp.  SabJ)atum  est  sanetifican- 
dum diem  ilium  integrum  sancte 
quiescendo,  etiam  a  negotiis  et  recre- 
ationibus  mundanis,  aliis  quidem 
diebus  haud  iUicitis  ;  totumque  illud 
temporis  {prceterquam  quod  operibus 
necessitatis  ac  misericordice  insu- 
mendum  fuerit)  cidtus  Divini  exer- 
citiis  publieis  privatisque  impenden- 
do. 

Qua3s.  Quid  prohibetur  in  man- 
dato  quarto  f 

Resp.  Mandatum  quartum  prohi- 
bet  offieiorum  quce  inihi  requiruntur, 
cum  omissionem  turn  prcestationcm 
ncgligentem ;  proid  etiam  ejus  diei 


*  London  ed.  of  1G58  :  unto  the  Lord. 

*  London  ed.  of  IGjS  inserts  hath. 


^  London  ed.  of  1658  :  what  are  the  sins. 

*  London  ed.  of  1658  :  the  omission  of  careful. 


690 


SYMBOLA  EVANGELICA. 


by  idleness,  or  doing  that  •which  is 
in  itself  sinful,  or  by  unnecessary 
thoughts,  words,  or  Avorks  about 
our  worldly  employments  and '  rec- 
reations. 

Qiics.  62,  What  are  the  reasons 
annexed  to  the  foiirth  command- 
ment f 

Ans.  The  reasons  annexed  to  the 
fourtli  commandment  are,  God's 
allowing  us  six  days  of  the  week 
for  our  own  employments,*  his  chal- 
lenging a  special  propriety'  in  the 
seventh,  his  own  example,  and  his 
blessing  the  Sabbath-day. 

Ques.  63.  Which*  is  thcffth  com- 
mandment ? 

Ans.  The  fifth  commandment  is, 
Honor  thy  fatJier  and  thy  mother : 
that  thy  days  may  he  long  njwn  the 
land  tchich  the  Lord  thy  God  giveth 
thee. 

Ques.  64.  What  is  required  in  the 
fifth  commandment  f 

Ans.  The  fifth  commandment 
requireth  the  preserving  the  honor 
of,^  and  performing  the  duties  be- 
longing to,  every  one  in  their  sev- 
eral places  and  relations,  as  supe- 
riors, inferiors,  or  equals. 


profanationem  qualemcu7ique,  sive 
ilium  otiose  consiimendo,  sive  quod 
in  se  peccatum  est  faciendo,  seu  de- 
nique  circa  mundana  negotia  vel  re- 
creafiones  cogitationibus,  dictis,fac- 
tisve  non  necessariis. 

Quaes.  Quxnam  sunt  quarto  proi- 
cepto  rationes  annexcef 

Resp.  Rationes  quarto  iwcecepto 
anncxce  sunt  istiusmodi ;  quoniam 
e  septimana  qualibet  sex  dies  conces- 
serit  nobis  Dens  nostris  ipsorum  ne- 
gotiis  insumendos  ;  quoniam  in  sep- 
timo  jus  sibi  vcndicat  pecidiare ; 
quoniam  Deus  exemplo  suo  nobis 
proiivit,  ac  diei  sabbati  henedixit. 

Quses.  Quodnam  est  iwa^ceptum 
quiutum  f 

Resp.  Quintum  prmCeptiim  est  hii- 
jusmodi  [Honora  patrem  tuum  ac 
matrem  tuam  ut  prolongentur  dies 
tui  in  terra  ilia  quani  tibi  largitur 
Dominus  Deus  tuus]. 

Qufes.  Quid  est  quod  jubemiir 
mandato  quinto  ? 

Resp.  Mandatum  quintum  nos 
jubet  honorem  conservarc,  ac  offi- 
cia  persolvere  nnicuique  pro  ra- 
tione  ordinis  ac  relationis  in  qui- 
bus  fuerit  exhibenda,  sen  superior 
nobis  fief,  sive  inferior,  sive  deni- 
que  cequalis. 


'  London  ed.  of  1G58  reads,  or. 

-  London  ed.  of  IG58  :   employment. 

^  London  ed.  of  1  G'iS  :  properly. 


*  London  ed.  of  ir»r)8  :  what. 

*  London  ed.  of  1C58  omits  of. 


THE  WESTMINSTER  SHORTER  CATECHISM,  1G47. 


COl 


Qucs.  65.  What  is  forbidden  in 
the  ffth  conwiandmcnt  f 

Ans.  The  fifth  coinmandment 
forbiddeth  the  neglecting  of,  or 
doing  any  thing  against,  the  honor 
and  duty  which  belongeth  to  every 
one  in  their  several  places  and  re- 
lations. 

Ques.  QQ.  What  is  the  reason  an- 
nexed to  the  fifth  commandment  f 

Ans.  The  reason  annexed  to  the 
fifth  commandment  is,  a  promise 
of  long  life  and  prosperity  (as  far 
as  it  shall  serve  for  God's  glory, 
and  their  own  good)  to  all  such  as 
keep  this  commandment. 

Ques.  67.  Which  is  the  sixth  com- 
mandment f 

Ans.  The  sixth  commandment  is. 
Thou  shalt  not  hill. 

Ques.  Q^.  What  is  required  in  the 
sixth  commandment  f 

Ans.  The  sixth  commandment 
requireth  all  lawful  endeavors  to 
preser\e  onr  own  life,  and  the  life 
of  others. 

Ques.  69.  What  is  forbidden  in 
the  sixth  commandment? 

Ans.  The  sixth  commandment 
forbiddeth  the  taking  away  of  our 


Quies.  Quid  est  quod  mandatuiu 
quintum  vetat  ? 

Resp.  Quintum  mandatum  vetat 
honorcm,  ofiiciumque  singulis  dehi- 
tum  pro  ratione  ordinis  ac  rela- 
tione in  quihus  fuerint,  aut  negli- 
gere,  aut  adversus  ea  quicquam 
machinari. 

Quaes.  Qucc  ratio  suhnectitur  quin- 
to  prcccci:)to  f 

Resp.  Tiatio  quinto  pnecepto  suh- 
nexa  estpromissio  longcevitatis,pros- 
peritatisque  (quatenus  nemp)e  Dei 
glorice  ipsorumque  conducant  idili- 
tati)  omnibus  facta  hoc  prcecepttim 
ohservantihus. 

Quaes.  Cedo  mandatum  sextum? 

He&^.llandatum  sextum  hisce  ver- 
bis comprehenditur  [Non  occides]. 

Quaes.  Quid  a  nobis  exigit  man- 
datum  sextum  ? 

Resp,  Exigit  a  nobis  mandatum 
sextmn,  nt  vitam  cum  nostram  turn 
aliorum  honestis  quibuscunque  ra- 
tionihts  tueamur. 

Qnies.  Quid  vero  2)rohibet  sextum 
mandatum  f 

Resp.  Sextum  mandatum  prohi- 
bet  vitam  7iobismetipsis,  aut  injuste 


own  life,  or  the  life  of  our  neigh- !  proximo  vitam  adimere,  aut  quid- 


bor  unjustl}',  or  whatsoever  tendeth 
thereunto. 

Ques.  70.  Which  is  the  seventh 
commandment  f 

Ans.  The  sevcntli  commandment 


vis  quod  eo  tendat  agcre. 

QiifES.  Quodnam  est  mandatum 
scptimum  ? 

Resp.  Mandatum  septimum  hcec 


692 


SYMBOLA  EVANGELICA. 


is,  Thou  shall  nol  commit  adul- 
tery. 

Ques.  71.  What  is  required  in  the 
seventh  commandment  f 

Ans.  The  seventh  commandment 
requireth  the  preservation  of  our 
own  and  our  neighbor's  chastity,  in 
heart,  speech,  and  behavior. 

Qiics.  72.  What  is  forhidden  in 
the  seventh  commandment  f 

Ans.  The  seventh  commandment 
forbiddeth  all  unchaste  thoughts, 
words,  and  actions. 

Ques.  73.  Which  is  the  eighth 
commandment  f 

Ans.  The  eiglith  commandment 
is,  Thou  shall  not  steal. 

Ques.  74.  What  is  required  in  the 
eighth  commandment  f 

Ans.  The  eighth  commandment 
requireth  the  lawful  procuring  and 
furthering  the  wealth  and  outward 
estate  of  ourselves  and  others. 

Ques.  75.  What  is  forhidden  in 
the  eighth  commandment  f 

Ans.  The  eighth  commandment 
forbiddeth  whatsoever  doth,  or 
may,  unjustly  hinder  our  own,  or 
our  neighbor's  wealth  or  outward 
estate. 

Ques.  76.  Which '  is  the  ninth  com- 
mandment f 

Ans.  The  ninth  commandment 
is,  Thou  shall  not  hear  false  tvitness 
against  thy  neighhor  ? 


verha  complcctuntur  [Non  moicha- 
beris]. 

Quaes.  Quid  exigitur  mandato 
septimo  ? 

Ilesp.  3Iandatum  septimum  exi- 
git  id  tam  nostram  qtiam  proximo- 
rum  castitatem  animo,  sermonc,  gc- 
sluque  conservemus. 

Qnoes.  Quid  prohihetur  mandato 
septimo  f 

Resp.  Septimum  mandatum  pro- 
hibet  cogitationes,  sermones,  actio- 
nesque  omncs  impiidieas. 

Quses.  Quodnam  est  prmceptum 
oclavum  f 

Kesp.  Prceceptum  octavum  hoc  est 
[Non  furaberis]. 

Qu[es.  3Iandatum  octavum  quid 
a  nohis  exigit  f 

Eesp.  Octavum  mandatum  a  nohis 
exigit,  faeullates  ac  rem  externam 
nostri  alior unique  ut  procu remits  ac 
promoveamus. 

Quaes.  In  octavo  prceeepto  quid 
prohihetur  f 

Kesp.  Octavum  mandatum  prohi- 
hct  quicquid  nostris  aut  proximorum 
nostrorum  opilrns  rehusque  externis 
injusto  aid  est  aut  esse  possit  im- 
pedimenio. 

Quajs.  Quodnam  est  prceceptum 
nonum  f 

Resp.  Prceceptu)n  nonum  sic  se 
hahet  [Non  eris  adversus  proximum 
tuum  testis  mendax]. 


'  London  ed.  of  1G58  :   what. 


THE  WESTMINSTER  SHORTEll  CATECHISM,  1G47. 


693 


Qiies.  77.  WJiat  is  required  in  the 
ninth  commandment  f 

Ans.  The  ninth  commandment 
requireth  the  maintaining  and  pro- 
moting of  trntli  between  man  and 
man,  and  of  our  own  and  our  neigh- 
bor's good  name,  especially  in  wit- 
ness-bearing. 

Ques.  78.  What  is  forbidden  in 
the  ninth  commandment  f 

Ans.  The  ninth  commandment 
forbiddeth  whatsoever  is  prejudi- 
cial to  truth,  or  injurious  to  our 
own  or  our  neighboi'"'s  good  name. 

Ques.  79.  Which '  is  the  tenth  com- 
mandment f 

Ans.  The  tenth  commandment  is. 
Thou  shalt  not  covet  thij  neighhor^s 
house,  thou  shalt  not  covet  thy  neigh- 
horh  ivife,  nor  his  man-servant^  nor 
his  maid-servant,  nor  his  ox,  nor  his 
ass,  nor  any  thing  that  is  thy  neigh- 
bor's. 

Ques.  80.  What  is  required  in  the 
tenth  commandment  f 

Ans.  The  tenth  commandment 
requireth  full  contentment  with  our 
own  condition,  with  a  right  and 
charitable  frame  of  spirit  toward 
our  neighbor,  and  all  that  is  his. 

Ques.  81.  What  is  forbidden  in 
the  tenth  commandment  f 

Ans.  The  tenth  commandment 
forbiddeth  all  discontentment  with 


QuiBs.  Quid  a  nobis  cxigit  pnc- 
ccptum  nonumf 

Ivesp.  Prceceptmn  nonum  id  a  no- 
bis exigit  id  veritatem  inter  homines 
mutuo,  ntque  bonum  nomen  et  existi- 
matlonem  cum  nostri  turn  proximo- 
rum  nostrorum  conservemus  ac  pro- 
moveamus,  cum  primis  vcro  in  fe- 
rendo  testimonio. 

Quses.  Quid  prohihctur  nono  pree- 
cepto  f 

Resp.  Nonum  prccceptum  prohi- 
bet  quicquid  est  aut  veritati  inimi- 
cum ;  aut  cxistimationi  nostri  vel 
piroximorum  nostrorum  injurium. 

Quses.  Quale  est  mandatum  dcci- 
mum  f 

Resp.  Mandatum  decimum  h(ec 
verba  exhibent  [Non  concupisces 
proximi  tui  domum,  non  concu- 
pisces proximi  tui  uxorem,  non  ser- 
vum,  non  ancillam,  non  bovem,  non 
asinum,  neque  aliud  denique  quic- 
quam  quod  est  proximi  tui]. 

Quaes.  In  decimo  pra:;ccpto  quid 
exigitur  f 

Resp.  Prccceptum  decimum  exigit 
id  sorti  nostra)  plane  acquicscamiis, 
ntque  in  proximum  et  qucccunque 
sunt  ejus  debite,  benevoleque  afficia- 
mur. 

Quaes.  Qucc  prohibcntur  decimo 
mandate  f 

Resp.  Mandatum  decimum  prohi- 
bet  rerum  nostrarum  displicentiam. 


'  London  ed.  of  16",8  :  what. 


094: 


SYMBOLA  EVAXGELICA. 


oui-  own  estate,  envying  or  grieving 
at  the  good  of  onr  neighbor,  and  all 
inordinate  motions  or'  affections 
to  any  thing  that  is  his. 

Qiics.  82.  Is  any  man  ahlc XKrfectly 
to  keep  the  commandments  of  God  f 

Ans.  No  mere  man,  since  the  fall, 
is  able,  in  this  life,  perfectly  to  keep 
the  commandments  of  God ;  but 
doth  daily  break  them,  in  thought, 
word,  and  deed. 

Ques.  83.  Arc  all  transgressions 
of  the  Jaw  equally  heinous  ? 

Ans.  Some  sins  in  themselves, 
and  by  reason  of  several  aggrava- 
tions, are  more  heinous  in  the  sight 
of  God  than  others. 

Qucs.  8-1.  What  doth  every  sin 
deserve  f 

Ans.  Every  sin  deserveth  God's 
wrath  and  curse,  both  in  this  life 
and  that  which  is  to  come. 

Ques.  85.  What  doth  God  re- 
quire of  us,  that  ice  may  escape 
his  ivrath  and  curse,  due  to  ns 
for  sin  f 

Ans.  To  escape  the  wrath  and 
curse  of  God,  due  to  ns  for  sin, 
God  requireth  of  us  faith  in  Jesus 
Christ,  repentance  unto  life,  \\\i\\ 
the  diligent  use  of  all  the  outward 
means  whereby  Christ  comniuni- 
catetli  to  us  the  benefits  of  re- 
demption. 


invidiam  ac  dolorem  de  bono  proxi- 
mi,  nna  cum  animi  nostri  motihus 
et  affectionibiis  circa  ea  quce proximi 
sunt  inordinatis  quihuscunque. 
.  Quies.  Quisquamne piotis  est  man- 
dcda  Deiperfecte  ohservare  f 

liesp.  Post  lapsum  nemo  extat  hu- 
mana  tantum  natura  constans,  qui 
mandata  Dei  perfecte  in  hac  vita 
implere  potest,  quominus  ea  quotidie 
turn  cogitatione,  turn  dictis  factisque 
violet. 

Quaes.  An  vero  sunt  omncs  viola- 
tiones  leg  is  ex  cequo  graves  f 

Resp.  Peccata  sunt  nonnidla  aliis 
cum  sua  natura,  turn  propter  varias 
corum  aggravationes  in  conspectu 
Dei  graviora. 

Quaes.  Quid  est  quod  mcrctur  piec- 
catum  unumquodque  f 

Resp.  Unumquodque  ^jr'ccafMm 
iram  Dei  merctur  ac  maledictionem 
cum  in  vita  prwsenti,  turn  infutura. 

Quaes.  Quid  autem  cxigit  a  nobis 
Deus,  quo  nobis  ob  peccatum  dcbitas 
iram  ejus  ac  maledictionem  effugia- 
mus  f 

Resp.  Quo  iram  Dei  ac  male- 
dictionem ob  peccatum  nobis  dcbi- 
tas cffugiamus,  cxigit  a  nobis  Deus 
fidcm  in  Jcsum  Christum,  resixn- 
scentiam  ad  vitam,  una  cum  usu 
mediorum  omnium  externorum  dili- 
genti,  quibus  Christus  nobis  com- 
municat  rcdemptionis  suw  benefcia. 


'  London  ed.  of  IGoS  :  and. 


THE  WESTMINSTER  SHORTER  CATECHISM,  lGi7. 


695 


Ques.  86.  What  is  faith  in  Jesus 
Christ  f 

Ans.  Faith  in  Jesus  Christ  is  a 
saving  grace,  whereby  we  receive 
and  rest  upon  him  alone  for  salva- 
tion, as  he  is  offered  to  us  in  the 
gospel. 

Qucs.  87.  What  is  repentance  unto 

lifef 

Ans.  Repentance  unto  life  is  a 
saving  grace,  whereby  a  sinner, 
out  of  a'  true  sense  of  his  sin, 
aud  apprehension  of  the  mercy 
of  God  in  Christ,  doth,  with  grief 
and  hatred  of  his  sin,  turn  from 
it  unto  God,  with  full  purpose  of, 
and  endeavor  after,  new  obedi- 
ence. 

Qucs.  88.  What  are  the  outward 
and  ordinary  means  ivhcrehj  Christ 
communicateth  to  us  the  hcncfits  of 
redemption  f 

Ans.  The  outward  and  ordinary 
means  whereby  Christ  communi- 
cateth to  us  the  benefits  of  redemp- 
tion, are  his  ordinances,  especially 
the  word,  sacraments,  and  prayer; 
all  which  are  made  effectual  to  the 
elect  for  salvation. 

Ques.  89.  Hoiv  is  the  ivord  made 
effectual  to  salvation  f 

Ans.  The  Spirit  of  God  maketh 
the  reading,  but  especially  the 
preaching  of  the  word,  an  effectual 
means  of  convincing  and  convert- 


Quces.  Quid  est  fides  in  Jcsum 
Christum  f 

Eesp.  Fides  in  Jesum  Christum 
est  gratia  salvifca,  qua  ilium  re- 
cipimus,  eoque  solo  nitimur,  ut  salvi 
simus,  xwout  illc  nobis  offertur  in 
evangelio. 

Quses.  Quid  est  rcsipiscentia  ad 
vitam  f 

Eesp.  Besipiscentia  ad  vitam  est 
gratia  salvifica,  qua  peccator  e  vero 
peccati  sui  sensu,  ac  apprchensione 
divince  in  Christo  misericordice,  do- 
lens  ac  perosus  peccatum  suum  ah 
illo  ad  Deum  convertitur,  cum  no- 
vce  obediential  plena  proposito  et  co- 
natu. 

Quaes.  Qucenam  sunt  externa 
media  quihus  Christus  nobis  com- 
municat  redemptionis  suce  henefi- 
cia  f 

Resp.  Media  externa  ac  ordina- 
ria  quibus  Christus  nobis  commu- 
nieat  redemptionis  sum  heneficia 
sunt  ejus  instituta,  verbimi  prceser- 
tim,  sacramenta,  et  oratio ;  quw 
quidem  omnia  electis  redduntur  ef- 
ficacia  ad  salutem. 

Quaes.  Qua  ratione  fit  verbum  ef- 
ficax  ad  salutem  f 

Eesp.  Spiritus  Dei  lectionem  verbi 
prcecipue  vero  prccdicationeni  ejus 
reddit  medium  efficax  convincendij 
convertendique  peccatoreSj  eosdemquc 


Vol.  III.— Y  y 


'  London  ed.  of  1G58  omits  a. 


COG 


SYJIBOLA  EVANGELICA. 


ing  sinners,  and  of  building  them 
up  in  holiness  and  comfort  through 
faith  unto  salvation. 

Qucs.  90.  Hoio  is  the  Word  to  he 
read  and  heard,  that  it  may  hceome 
effectual  to  salvation  f 

Ans.  That  the  Word  may  be- 
come effectual  to  salvation,  we 
must  attend  thereunto  with  dili- 
gence, preparation,  and  prayer ;  re- 
ceive it  with  faith  and  love,  lay  it 
up  in  our  hearts,  and  practice  it  in 
our  lives. 

Ques.  91.  Uoiv  do  the  sacraments 
become  effectual  means  of  salvation  f 

Ans.  The  sacraments  become  ef- 
fectual means  of  salvation,  not  from 
any  virtue  in  them,  or  in  him  that 
doth  administer  them,  but  only  by 
the  blessing  of  Christ,  and  the 
working  of  his  Spirit  in  them  that 
by  faith  receive  them. 

Ques.  92.  What  is  a  sacrament  f 

Ans.  A  sacrament  is  a  holy  ordi- 
nance instituted  by  Christ ;  where- 
in, by  sensible  signs,  Christ  and  the 
benelits  of  the  new  covenant  are 
represented,  sealed,  and  applied  to 
believers. 

Ques.  93.  Which  are  the  sacra- 
ments of  the  Nciv  Testament  f 

Ans.  The  sacraments  of  the  New 
Testament  are  Baptism  and  the 
Lord's  Supper. 

Ques.  94.  What  is  Baptism  f 

Ans.  Baptism  is   a  sacrament, 


in  sanetimonia  et  consolatione  cedi- 
fcandi  j}cr  fidem  ad  salutem. 

Quffis,  Qiiomodo  legi  debet  ac  au- 
diri  verbiim,  ut  evadat  efficax  ad 
salutem  f 

Eesp.  Quo  verbum  evadat  efficax 
ad  sahitem,  debemus  ei  cum  prm- 
2)aratione,  ac  oratione  diligenter 
attendfre  ;  idcmque  fide  excipere  ac 
amore,  in  animis  nostris  recondere, 
ac  in  vita  nostra  exprimere. 

Quces.  Qui  evadunt  sacramenta 
media  efficacia  ad  salutem  f 

Resp.  Sacramenta  evadunt  effica- 
cia ad  salutem  media,  non  idla  in 
ipsis  vij  nee  in  co  qui  ilia  admini- 
strate verum  Christi  solummodo 
benedictione,  ac  Spiritus  ejus  in  iis 
qui  ilia  per  fidem  recipiunt  opera- 
tione. 

Quaes.  Quid  est  sacramentum  f 

Resp.  Sacramentum  est  ordinatio 
sacra  a  Christo  instituta,  in  qua 
fdelibus  per  signa  in  sensus  incur- 
rentia  Christus  novique  fa'deris 
benefcia  reprmscntantur,  obsignan- 
tur,  et  applieantur. 

Quaes.  Qumnam  sunt  sacramenta 
Novi  Testamenti  f  ■ 

Resp.  Sacramenta  Novi  Testa- 
menti sunt  Baptismus  ac  cccna 
Dei. 

Qu^Ks.  Quid  est  baptismus  f 

Resp.    Baptismus     est    Sacra- 


THE  WESTMINSTER  SHORTER  CATECHISM,  1647. 


697 


wherein  the  washing  with  water, 
in  the  name  of  the  Father,  and  of 
the  Son,  and  of  the  Holy  Ghost, 
doth  signify  and  seal  our  ingraft- 
ing into  Christ  and  partaking  of 
the  benefits  of  the  covenant  of 
grace,  and  our  engagement  to  be 
the  Lord's. 

Qucs.  95.  To  ivhom  is  Baptism  to 
he  administered  f 

Ans.  Baptism  is  not  to  be  ad- 
ministered to  any  that  are  out  of 
"  the  visible  Church,  till  they  profess 
their  faith  in  Christ,  and  obedience 
to  him ;  but  the  infants  of  such  as 
are  members  of  the  visible  church, 
are  to  be  baptized. 

Ques.  96.  Wliat  is  tJie  Lord^s 
Supper  f 

Ans.  The  Lord's  Supper  is  a  sac- 
>  rament,  wherein,  by  giving  and  re- 
ceiving bread  and  wine,  according 
to  Christ's  appointment,  his  death 
is  showed  forth,  and  tlie  worthy  re- 
ceivers are,  not  after  a  corporal  and 
carnal  manner,  but  by  faith,  made 
partakers^ of  liis  body  and  blood, 
with  all  his  benefits,  to  their  spirit- 
ual nourishment  and  growth  in 
grace. 

Ques.  97.  What  is  required  to  the 
tvorthy  receiving  of  the  Lord^s  Sup>- 
perf 

Ans.  It  is.  required  of  them  that 
would  worthily  partake  of  the 
Lord's  Supper,  that  they  examine 


mcntuni,  in  quo  ablidio  per  aquam 
in  nomine  Patris  ac  Filii  ac  Spiri- 
tus  Sancti,  nostram  in  Christum 
insitioneni,  et  heneficiorimi  foederis 
gratice  participationem,  pactumque 
nostrum^  nos  nempe  Domini  fiitu- 
ros  esse  totos,  significat  ohsignat- 
que. 

Quaes.  Quibus  est  Baptismus  ad- 
ministrandus  f 

Resp.  Baptismus  non  est  admi- 
nistrandus  quihusdam  extra  Eccle- 
siam  visihilem  constitutis,  donee  se 
in  Christum  credere,  eique  ohedi- 
entes  fore  xwofcssi  fuerint ;  verum 
infantes  corum  qui  membra  sunt 
Ecclesice  visibilis  sunt  baptizandi. 

Quoes.  Quid  est  coena  Domini  f 

Resp.  Cwna  Domini  est  Sacra- 
mentum,  in  quo  pane  ac  vino  secun- 
dum Christi  institutum  datis  ac- 
ceptisquCy  mors  ejus  ostenditur ;  quce 
qui  digne  participant,  corporis  ejus 
et  sanguinis  {non  quidcm  corporeo 
et  carnali  modo,  verum)  per  fidcm 
fiunt  partieipes,  omniumque  ipsius 
benefciorum  ad  nutritionem  suam 
spiritualem  suumqus  in  gratia  in- 
crementum. 

Quaes.  Ut  digne  quis  participet 
cwnam  Dominicam  quid  requiri- 
tur  f 

Resp.  Qui  ca;nam.  Dominicam 
digne  cupitmt  participarc,  requiri- 
tur,  uf  semct  exam  incut  cum  de  cog- 


69S 


SYMBOLA  EVANGELICA. 


(themselves  of  their  knowledge  to 
discerji  the  Lord's  body,  of  their 
faith  to  feed  upon  him,  of  their  re- 
pentance, love,  and  new  obedience ; 
lest  coming  unworthily,  they  eat 
and  drink  judgment  to  themselves. 
Qucs.  98.  What  is  prayer  f 
Ans.  Prayer  is  au  offering  up  of 
our  desires  unto  God,  for  things 
agreeable  to  his  will,  in  the  name 
of  Christ,  with  confession  of  our 
sins,  and  thankful  acknowledgment 
of  his  mercies. 

Ques.  99.  What  rule  hath  God 
given  fm'  our  direction  in  prayer  f 

Ans.  The  whole  Word  of  God  is 
of  use  to  direct  us  in  prayer,  but 
the  special  rule  of  direction  is  that 
form  of  prayer  which  Christ  taught 
his  disciples,  commonly  called,  T/<e 
Lord^s  Fraycr. 

Qkcs.  100.  What  doth  the  preface 
of  the  Lord^s  Prayer  teach  us  f 

Ans.  The  preface  of  the  Lord's 
Prayer,  which  is,  '■Our Father  ivhich 
art  in  heaven^  teacheth  us  to  draw 
near  to  God  with  all  lioly  rever- 
ence and  coniidence,  as  children  to 
a  father,  able^  and  ready  to  help  us ; 
and  that  we  should  pray  with  and 
for  others. 

Ques.  101.  What  do  tee  pray  for 
in  the  first  petition  f 

Ans.  In  the  first  petition,  which 


nitione  sua,  qua  corpus  Domini  vale- 
ant  discerncre,  turn  de  fide  sua,  qua 
vescantur  ipso,  turn  etiam  de  resipi- 
scentia  sua,  aniore  ac  ohedientia  nova; 
ne  forte  indigni  si  advencrint,  judi- 
cium cdant  hihantque  sihimctipsis. 

Quaes.  Quid  est  precatio  f 

Resp.  Precatio  est  qua  petitiones 
nostras  pro  I'ehiis  divince  voluntati 
congruis  offerimus  JDeo,  in  nomine 
Christi,  una  cum  peccatorum  nostro- 
rum  confessione,  et  grata  heneficio- 
rum  ejus  agnitione. 

Quces.  Quam  nobis  regulum  prce- 
scripsit  Deus  precibus  nostris  diri- 
gendis  f 

Resp.  Totum  Dei  verhum  utile  est 
nobis  in  oratione  dirigendis ;  spe- 
cialis  vcro  directionis  norma  est  ilia 
orationis  formtda  quam  discipulos 
suos  cdocuit  Christus,  oratio  domi- 
nica  qua'-  vidgo  dicitur. 

QiifES.  Quid  nos  doect  orationis 
Dominicce  jn'cefatio  ? 

Resp.  Orationis  Dominicce  prcc- 
fatio  nempe  [Pater  noster,  qui  es  in 
coelis]  nos  docct  acccdere  ad  Deimi 
cum  omni  sancta  reverentia  ac  confi- 
dentia,  tanquamfilios  ad  patrem,  qui 
et  potis  est  ut  paratus  nobis  opitu- 
lari ;  p^roid  etiam  cum  aliis  atque 
pro  aliis  orare. 

Quses.  Quid  est  quod  oramus  in 
petitione  prima  ? 

Resp.  In  petitione  prima,  soil. 


^  London  ed.  of  1658  omits  able  and. 


THE  WESTMINSTER  SHORTER  CATECHISM,  1G47. 


699 


is, '  Halloivcd  he  thy  namc^  we  pray 
that  God  would  enable  us  and  oth- 
ers to  glorify  him  in  all  that  where- 
by he  maketh  himself  known,  and 
that  he  would  dispose  all  things  to 
his  own  glory. 

Ques.  102.  What  do  ice  pray  for 
in  the  second  petition  f 

Ans.  In  the  second  petition, 
which  is,  '  Thy  hingdom  come,''  we 
pray  that  Satan's  kingdom  may  be 
destroyed,  and  that  the  kingdom  of 
grace  may  ^  be  advanced,  ourselves 
and  otliers  brought  into  it,  and  kept 
in  it,  and  that  the  kingdom  of  glory 
may  be  hastened. 

Ques.  103.  What  do  ice  pray  for 
in  the  third  petition  f 

Ans.  In  the  third  petition,  M-hich 
is, '  Thy  icill  he  done  on  earth  as  it 
is  in  heaven,^  we  pray  that  God  by 
his  grace  would  make  us  able  and 
willing  to  know,  obey,  and  submit 
to  his  will  in  all  things,  as  the  an- 
gels do  in  heaven. 

Ques.  104.  What  do  we  pray  for 
in  the  fourth  petition  f 

Ans.  In  the  fourth  petition, 
which  is, '  Give  ns  this  day  our  daily 
hread,^  v:e  pray  that  of  God's  free 
gift  we  may  receive  a  competent 
portion  of  the  good  things  of  this 
life,  and  enjoy  his  blessing  with 
them. 


[Sanctificetur  nomen  tuum]  ora- 
mus  ct  cfficere  vclit  Dcus,  ut  eum  nos 
aliique,  in  eis,  quihuscunque  se  notum 
nohis  facitj  glorificare  valeamus  ;  at- 
que  ad  sttam  ipsius  gloriam  omnia 
dirigcre  vclit  ac  disjyonere. 

Quaes.  Quid  petimus  in  secunda 
petitione  ? 

Kesp,  In  petitione  secunda,  quae 
hujusmodi  est  [adveniat  regnum 
tuum]  petimus  ut  destruatur  regnum 
Satance,  gratice  vero  regnum  ut  pro- 
moveatur,  ut  nos  aliique  in  eo  slmus 
cum  constitutl  turn  conservatl  ne  ex- 
cldamus,  utque  regnum  glorias  velit 
Bens  adproperare. 

Qua3s.  In  petitione  tertla  quid 
precamur  f 

Resp.  In  petitione  fcrtla,  sell,  hisce 
verhls  [fiat  voluntas  tua  in  terris 
sicut  in  coelis]  precamur  efficere  velit 
Deus,  ut  nos  per  gratlam  voluntatem 
ejus  turn  cognosccre,  turn  ei  in  omni- 
hus  ohtempcrare,  et  nos  suhmltfcre, 
id  quod  in  coelis  faciunt  Angell,  et 
valeamus  et  vellmus. 

Quaes.  Quid  oramus  in  petit mie 
quarta  ? 

Resp.  In  quarta  petitione  qucc  sic 
hahetur  [Panem  nostrum  quotidia- 
num  da  nobis  hodie]  oramus  ut  e 
donatione  Del  gratuita,  honorum 
quoi  hujus  vitce  sunt  portionem  ido- 
ncam  ohtlneamns,  ejusque  una  eum 
lis  henedlctlone  perfruamur. 


'  London  ed.  of  1G58  :  viight. 


lOO 


SYMBOLA  EVANGELICA. 


Ques.  105.  What  do  we  pray  for 
in  the  fifth  petition  ? 

Ans.  In  the  fifth  petition,  which 
is,  '^And  forgive  tis  our  debts  as 
we  forgive  our  debtors,^  we  pray 
that  God,  for  Christ's  sake,  would 
freely  pardon  all  our  sins;  which 
we  are  the  rather  encouraged  to 
ask,  because  by  his  grace  we  are 
enabled  from  the  heart  to  forgive 
others. 

Ques.  106.  What  do  ive  pr-ay  for 
in  the  sixth  petition  ? 

Ans.  In  the  sixth  petition,  which 
is,  ''And  lead  us  not  into  tempta- 
tion^ but  deliver  us  from  evil,''  we 
pray  that  God  would  either  keep  us 
from  being  tempted  to  sin,  or  sup- 
port and  deliver  us  when  we  are 
tempted. 

Ques.  107.  What  doth  the  conclu- 
sion of  the  Lord^s  Frayer  teach  us  f 

Ans.  The  conclusion  of  the  Lord's 
Prayer,  which  is,  ^i^or  thine  is  the 
Jcingdom,  and  the  poiver  and  the 
glory  forever,  Amen/  teacheth  us  to 
take  our  encouragement  in  prayer 
from  God  only,  and  in  our  prayers 
to  praise  him ;  ascribing  kingdom, 
power,  and  glory  to  him ;  and  in 
testimony  of,  our  desire  and  assur- 
ance to  be  heard,  we  ssiy,Amcn. 


Qua?s.  Quid preeamur  in  petitione 
quinta  f 

Resp.  In  petitione  quinta,  cujus 
verba  sunt  [Ac  remitte  nobis  debita 
nostra,  sic  ut  remittimus  debitoribus 
uostris]  preeamur  iit  Beus  peccata 
nostra  omnia  gratis  velit  propter 
Christum  condonare,  quod  quidcm 
ut  p)ctamus  co  magis  animus  nobis 
fit,  quod  aliis  animitus  condonare 
gratia  ipsius  aiixiliante  valeamus. 

Quaes.  Quid  petimus  in  sexta  pe- 
titione ? 

Resp.  In  petitione  sexta,  quam 
hcec  verba  complectmitur  [Et  ne  nos 
inducas  in  tentationem,  sed  libera 
nos  a  malo]  oramiis  ut  velit  nos 
Deus  aut  immunes  a  tentatione  ad 
])eccatum  conservare,  aut  eerte  ten- 
tatos  sufuleire  ae  liherare. 

Qua3s.  Quid  nos  docet  orationis 
Dominican  conclusio  ? 

Resp.  Orationis  Dominicce  conclu- 
sio [Quia  tuum  est  regnum,  poten- 
tia  et  gloria,  in  secula.  Amen]  Nos 
docet  animos  ac  confidentiam  nobis 
in  orando  a  solo  Deo  derivare,  eum- 
que  in  precibus  nostris  laudare,  reg- 
num ei,  potentiam,  ac  gloriam  tri- 
buendo ;  quoque  desiderium  no- 
strum testemur,  et  cxauditionis  con- 
fidentiam, dicimus,  Amen. 


THE  WESTMINSTER  SHORTER  CATECHISM,  1647. 


701 


The  Ten  Commandments. 

Exodus  xx. 

God  spake  all  these  words,  saying, 
I  am  the  Lord  thy  God,  which  have 
brought  thee  out  of  the  land  of 
Egypt,  out  of  the  house  of  bondage. 

I.  Thou  shalt  have  no  other  gods 
before  nie. 

II.  Thou  shalt  not  make  unto 
thee  any  graven  image,  or  any  like- 
ness of  any  thing  that  is  in  heaven 
above,  or  that  is  in  the  earth  be- 
neath, or  that  is  in  the  water  under 
the  earth :  thou  shalt  not  bow  down 
thyself  to  them,  nor  serve  them :  for 
I  tlie  Lord  thy  God  am  a  jealous 
God,  visiting  the  iniquity  of  the 
fathers  upon  the  children  unto  the 
third  and  fourth  generation  of  them 
that  hate  me ;  and  showing  mercy 
unto  thousands  of  them  that  love 
me  and  keep  my  commandments. 

III.  Thou  shalt  not  take  the  name 
of  the  Lord  thy  God  in  vain :  for 
the  Lord  will  not  hold  him  guilt- 
less that  taketh  his  name  in  vain. 

IV.  Eemember  the  Sabbath-day 
to  keep  it  holy.  Six  days  shalt 
thou  labor,  and  do  all  thy  work; 
but  the  seventh  day  is  the  Sabbath 
of  the  Lord  thy  God ;  in  it  thou 
shalt  not  do  any  work,  thou,  nor  thy 
son,  nor  thy  daughter,  tliy  man- 
servant, nor  thy  maid-sei'vant,  nor 
tliy  cattle,  nor  thy  stranger  that  is 


Decalogus. 

ExOD.  XX. 

Locutus  est  Dens  omnia  licec  verba, 
dicendo ;  Ego  sum  Dominns  Dens 
tuns,  qui  te  eduxl  e  terra  JEgypti,  e 
domo  scrvitutis. 

I.  Non  liahebis  deos  alios  coram 
me. 

II.  Non  fades  tihi  imaginem 
quamvis  sculptilem,  ant  similitudi- 
nem  rei  ctijusvis  qnce  est  in  coelis  su- 
perne,_  ant  inferius  in  terris,  aut  in 
aquis  infra  terram  ;  non  incurvahis 
te  iis,  nee  cis  servies:  siquidem  ego 
Dominus  Dens  tuns  Dens  sum  ^elo- 
typns,  visitans  iniquitates  patrum  in 
filios  ad  fcrtiam  usque  quartamqiie 
progenicm  osonim  mei,  exliibens  vero 
misericordiam  ad  millenas  usque 
diUgentium  me  ac  mandata  mea  oh- 
servantium. 

III.  Nomen  Domini  Dei  tui  ina- 
niter  non  usurpahis  ;  non  enim  eum 
pro  insonte  Jiahehit  Dominus  qui 
nomen  ejus  inaniter  adhihuerit. 

IV.  Memineris  diem  Sahhati  tit 
sanctifiees  eum;  sex  diehus  opcra- 
heris  et  fades  omne  opus  tuum,  Sep- 
timus vero  dies  sahhfitum  est  Domini 
Dei  tui,  opus  in  co  nullum  fades  tu, 
neque  servus  tuus,  nee  ancilla  tua, 
neque  jumentum  tuum,  neque  Jiospes 
tuus  quieunque  intra  portas  tuas 
commoratur :  Nam  sex  diehus  perfe- 


702 


SYMBOLA  EVANGELIC  A. 


within  thy  gates  ;  for  in  six  days 
the  Lord  made  heaven  and  earth, 
the  sea,  and  all  that  in  them  is,  and 
rested  the  seventh  day ;  wherefore 
the  Lord  blessed  the  Sabbath-day, 
and  hallowed  it. 

V.  Honor  thy  father  and  thy 
mother;  that  thy  days  may  be  long 
upon  the  land  which  the  Lord  thy 
God  giveth  thee. 

VI.  Thou  shalt  not  kill. 

VII.  Thou  shalt  not  commit 
adnltery. 

VIII.  Thou  shalt  not  steal. 

IX.  Thou  shalt  not  bear  false 
witness  against  thy  neighbor. 

X.  Thou  shalt  not  covet  thy 
neighbor's  house,  thou  shalt  not 
covet  thy  neighbor's  wife,  nor  his 
man-servant,  nor  his  maid-servant, 
nor  his  ox,  nor  his  ass,  nor  any 
thing  that  is  thy  neighbor's. 

The  Lord's  Pkayek. 

Matt.  vi. 
Our  Father  wliich  art  in  heaven, 
hallowed  be  thy  name.  Tliy  king- 
dom come.  Thy  will  be  done  in 
earth  as  it  is  in  heaven.  Give  us 
this  day  our  daily  bread.  And  for- 
give us  our  debts,  as  we  forgive 
our  debtors.  And  lead  us  not  into 
temptation,  but  deliver  us  from 
evil.  For  thine  is  the  kingdom, 
and  the  power,  and  the  glory,  for- 
ever.    Amen. 


cit  Dominus  cwlion,  terramquc,  marc 
ct  quicquid  in  illis  cont'metur :  srp- 
timo  vcro  die  requievit ;  qiiamohrcm 
hencdixit  Domimis  diei  Sahbafi, 
ewnque  sanctlficavit. 

V.  Honora  patron  tunm  ac  ma- 
tron tnam,  nt  prolongentur  dies  tiii 
in  terra  ilia  qiiam  tibi  largitur  Do- 
minus Dcus  tuns. 

VI.  Non  occides. 

VII.  Non  moecliaberis. 

VIII.  Non  furahcris. 

IX.  Non  eris  adversus proximum 
tuum  testis  mendax. 

X.  Non  concupisces  jjroximi  tui 
domum,  non  concupisces proximi  tui 
uxorem,  non  servum,  non  anciUam, 
non  bovem,  non  asinum  neque  aliud 
denique  quicquam  quod  est  proximi 
tui. 

Oratio  Dominica. 

Matt,  \i. 

Pater  noster  qui  cs  in  ccelis,  sanc- 
tificetur  nomen  tuum,  adveniat  reg- 
mim  tuum,  fiat  voluntas  tua  in  ter- 
ris  sicut  in  cwlis,  panem  nostrum 
quotidianum  da  nobis  hodie,  ac  rc- 
mitte  nobis  dcbita  nostra,  sicut  nos 
remittimus  dcbitoribus  nostris,  ct  ne 
nos  inducas  in  tcntationem,  sed  li- 
bera nos  a  mala,  quia  tuum  est  reg- 
num,  potentia  et  gloria  in  secula. 
Amen. 


THE  WESTMINSTER  SHORTER  CATECHISM,  1647. 


703 


The  Ceeed. 

I  believe  in  God  the  Father  al- 
mighty, maker  of  heaven  and  earth ; 
and  in  Jesus  Christ  his  only  Son, 
our  Lord ;  who  ^  was  conceived  by 
the  Holy  Ghost,  born  of  the  Virgin 
Mary;  suffered  under  Pontius  Pi- 
late, was  crucified, dead, and  buried; 
he  descended  into  hell :  '^  the  third 
day  he  rose  again  from  the  dead ; 
he  ascended  into  heaven,  and  sitteth 
on  the  right  hand  of  God  the  Fa- 
ther almighty ;  from  thence  he  shall 
come  to  judge  the  quick  and  the 
dead.  I  believe  in  the  Holy  Ghost; 
the  holy  catholic  church ;  the  com- 
munion of  saints;  the  forgiveness  of 
sins ;  the  resurrection  of  the  body ; 
and  the  life  everlastino-.     Amen. 


*  i.  e.,  Continued  in  the  state  of  the  dead, 
and  under  the  power  of  death,  until  the  third 
day. 


Symbolum. 

Credo  in  Dcum  Patrem  omnijm- 
tcntem,  crcatorcm  cceli  ac  terrce;  ct 
in  Jesum  Christum  filium  ejus  uni- 
cum,  Dominum  nostrum  ;  q\ii  con- 
ce2)tus  est  e  Spiritii  sando,  natus 
ex  Maria  Virgine ;  passus  sub 
Pontio  Pilato,  crucifixuSj  mortuus 
et  scpultus  ;  descendit  ad  inferos :  * 
tertio  die  resurrexit  a  mortuis :  as- 
cendit  in  coelum,  et  sedet  ad  dex- 
tram  Dei  patris  omnipotentis :  unde 
venturus  est  ad  judicandum  vivos 
et  mortuos.  Credo  in  Spiritum 
Sanctum:  Sanctam  ecclesiam  catho- 
licam :  Sanctorum  communionem : 
remissionem  peccatoruniy  resurrectio- 
nem  corporis  ct  vitam  ceternam. 
Amen. 


*  i.  e. ,  Pennansit  in  statu  mortuorum  et  sub 

poiestate  mortis  usque  ad  diem  tertium. 


'  London  ed.  of  1 658  :  which. 


[See  addition  on  p.  704.] 


704 


SYMBOLA  EVANGELICA. 


The  oldest  editions  of  the  Westminster  Shorter  Catechism  have  the 


following  addendum: 

So  much  of  every  Question  both  in  the 
Larger  and  Shorter  Catechism,  is  repeated  in 
the  Answer,  as  maketh  every  Answer  an  en- 
tire Proposition,  or  sentence  in  itself:  to  the 
end  the  Learner  may  further  improve  it  upon 
all  occasions,  for  his  increase  in  knowledge 
and  piety,  even  out  of  the  course  of  cate- 
chising, as  well  as  in  it. 

And  albeit  the  substance  of  the  doctrine 
comprised  in  that  Abridgment  commonly 
called.  The  Apostles  Creed,  be  fully  set  forth 
in  each  of  the  Catechisms,  so  as  there  is  no 
necessity  of  inserting  the  Creed  itself,  yet  it  is 
here  annexed,  not  as  though  it  were  composed 
by  the  Apostles,  or  ought  to  be  esteemed  Ca- 
nonical Scrij)ture,  as  the  Ten  Commandments, 
and  the  Lord's  Prayer  (much  less  a  Prayer, 
as  ignorant  people  have  been  apt  to  make  both 
it  and  the  Decalogue),  but  because  it  is  a  brief 
sum  of  the  Christian  faitli,  agreeable  to  the 
Word  of  God,  and  anciently  received  in  the 
Churches  of  Christ. 

Cornelius  Burges,  Prolocutor 

pro  tempore. 
Henry  Roborough,  Scriba. 
Adoniram  Btfield,  Scriba. 


E  qucestione  qualibet  utriusque  catechlsmi 
repetitum  dedimiis  in  responslone  quantum  re- 
sponsionem  quainlibet  reddat  propositionein  in- 
tegrum, sive  sententiam  absolutam.  Eo  nempe 
consilio  ut  discenti  idterins  utilis  esse  j)ossit, 
quoties  occasio  tulerit,  ad  cognitionls  ac  pieta- 
iis  incrementum,  vel  extra  catechisandi  ratio- 
nem. 

Et  quamvis  in  alterutro  Catechismo  sub- 
stantia doctrince  in  compendio  illo  {Symbolo 
apostolico  indgo  dicto)  comprehensce  plene  ac 
perjecte  exhibeatur,  adeo  quidem  ut  nulla  su- 
persit  necessitas  symbolum  ipsum  inserendi: 
nihilominus  tamen  hie  illud  subnectendum  esse 
duximus  ;  non  perinde  quasi  ant  ab  ipsis  Apo- 
stolis  fuerit  concinnatum,  aut pariter  cum  deca- 
logo,  ac  oratione  Dominica  pro  Scriptura  ca- 
vonica  haberi  debcat:  {nedum  certe  pro  ora- 
tione, quo  novdne  ignara  jdcbecula  cum  illud 
turn  decalogum  in  procUvi  fuit  ut  usurparet), 
verum  quod  sit  Jidei  Christiance  breve  compen- 
dium, verbo  Dei  consentaiieum,  ac  in  Ecclesiis 
Christi  antiquitus  recepium. 


SYMBOLA  EVANGELICA. 

PARS  TERTIA : 

MODERN  PROTESTANT  CREEDS. 


SYMBOLA  EVANGELICA. 


PART   THIRD: 
MODERN  PROTESTANT  CREEDS. 
I.  CONGREGATIONAL  CONFESSIONS.  page 

1.  THE  SAVOY  DECLARATION.     A.D.  1G58 707 

2.  THE   DECLARATION   OF  THE   CONGREGATIONAL  UNION 

OF  ENGLAND  AND  WALES.     A.D.  1833 730 

3.  THE  DECLARATION   OF  THE  BOSTON  NATIONAL  COUN- 

CIL.    A.D.  18G5 734 

4.  THE  DECLARATION  OF  THE  OBERLIN  NATIONAL  COUN- 

CIL.    A.D.  1871 737 

II.  BAPTIST  CONFESSIONS. 

1.  THE  CONFESSION  OF  1688  (The  Philadelphia  Confession)..   738 

2.  THE  NEW  HAMPSHIRE  CONFESSION.     A.D.  1833 742 

3.  THE  FBEE-WILL  BAPTIST  CONFESSION.     A.D.  1868 749 

III.  PRESBYTERIAN  CONFESSIONS. 

1.  THE  CONFESSION  OF  THE  WALDENSES.     A.D.  1655 757 

2.  THE  CONFESSION  OF  THE  CUMBERLAND  PRESBYTERIAN 

CHURCH  (American).     A.D.  1829 771 

3.  THE  AUBURN  DECLARATION  (American).     A.D.  1837 777 

4.  THE  CONFESSION  OF  THE  FREE  EVANGELICAL  CHURCH 

OF  GENEVA.     A.D.  1 848 781 

5.  THE     CONFESSION    OF    THE    FREE    ITALIAN    CHURCH. 

A.D.  1870 787 

IV.  THE  CONFESSION  OF  THE  SOCIETY  OF  FRIENDS, 

COMMONLY  CALLED  QUAKERS.     A.D.  1675 789 

V.  THE     EASTER     LITANY     OF     THE     MORAVIAN 

CHURCH.     A.D.  1749 799 

VL  THE    METHODIST  ARTICLES    OF   RELIGION.     A.D. 

1784 807 

VII.  THE    REFORjMED    EPISCOPAL   ARTICLES    OF    RE- 
LIGION (American),     A.D.  1875 814 

VIIL  THE  NINE  ARTICLES  OF  THE  EVANGELICAL  AL- 
LIANCE.    A.D.  1846 827 

APPENDIX:  AN  EVANGELICAL  UNION  CATECHISM S3i 


THE  SAVOY  DECLARATION,  IGoS.  707 

THE  SAYOY  DECLARATION  OF  THE  CONGREGATIONAL 
CHURCHES.     A.D.  1658. 

[The  Savoy  Deolakation  consists  of  a  lengthy  Preface,  a  Confession  of  Faith,  and  a  Platform  of  Dis- 
cipline. The  first  and  last  arc  given  in  full ;  of  the  second,  the  chapters  and  sections  in  which  it  differs 
from  the  Westminster  Confession  of  Faith.  See  Vol.  I.  pp.  829  sqq.  The  first  edition  appeared  in  Lou- 
don in  1658,  as  printed  by  John  Field  and  sold  hyjohu  Allen  'at  the  Sun  Rising  in  Paul's  Church-yard' 
(a  copy  of  which  is  in  possession  of  Rev.  Dr.  H.  M.  Dexter,  of  Boston). 

The  text  is  an  exact  reprint  (except  in  spelling  and  puuctaation)  of  the  second  edition,  which  appeared 
nuder  the  following  title : 

DECLARATION 

OF    T  H  F 

FAITH  »d  ORDER 

Owned  and  praftifed  in  the 
Congregational  Churches 

ENGLAND^ 

Agreed  upon  and  corifented  unto 
By  their 

ELDERS  and  MESSENGERS 

I  N 

Their  Meeting  at  the  SAVOY, 
Odloh.    12.    1658. 


L  O  N  D  O  N 

Printed  iorD.L.  And  are  to  be  fold  m  Pauls  Church-yard, /7^^/- 

Street,  and  We/lnmiJler-H^W,   1659.] 


708  SYMBOLA  EVANGELICA. 


A  PREFACE. 

Confession  of  the  Faith,  that  is  in  us,  when  justly  called  for,  is  so  indispensable  a  due  all 
owe  to  the  Glory  of  tlie  Sovereign  GOD,  that  it  is  ranked  among  the  Duties  of  the  first  Com- 
mandment, such  as  Prayer  is ;  and  therefore  by  Paul  yoked  with  Faith  itself,  as  necessary  to 
salvation:  icith  the  heart  man  believeth  unto  righteotcsness,  and  with  the  mouth  confession  is 
made  unto  salvation.  Our  Lord  Christ  himself,  when  he  was  accused  of  his  Doctrine,  con- 
sidered simply  as  a  matter  of  fact  by  Preaching,  refused  to  answer ;  because,  as  such,  it 
lay  upon  evidence,  and  matter  of  testimony  of  others ;  unto  whom  therefore  he  refers  him- 
self: But  when  both  the  High-Priest  and  Pilate  expostulate  his  Faith,  and  what  he  held  him- 
self to  be ;  he  without  any  demur  at  all,  cheerfully  makes  Declaration,  That  he  ivas  the  Son 
of  God;  so  to  the  High-Priest:  and  that  he  was  a  King,  and  born  to  he  a  King ;  thus  to 
Pilate.  Though  upon  the  uttering  of  it  his  life  lay  at  the  stake  ;  Which  holy  Profession  of 
his  is  celebrated  for  our  examj)le,  1  Tim.  vi.  13. 

Confessions,  when  made  by  a  company  of  Professors  of  Christianity  jointly  meeting  to  that 
end,  the  most  genuine  and  natural  use  of  such  Confessions  is.  That  under  the  same  form  of 
words,  tliey  express  the  substance  of  the  same  common  salvation  or  unity  of  their  faith; 
whereby  speaking  the  same  things,  they  show  themselves  perfectly  joined  in  the  same  mind, 
and  in  the  same  judgment,  1  Cor.  i.  10. 

And  accordingly  such  a  transaction  is  to  be  looked  upon  but  as  a  meet  or  fit  medium  or 
means  whereby  to  express  that  their  cojmnon  faith  and  salvation,  and  no  way  to  be  made  use 
of  as  an  imposition  upon  any  :  Whatever  is  of  force  or  constraint  in  matters  of  this  nature, 
causeth  them  to  degenerate  from  the  name  and  nature  of  Confessions,  and  turns  tliem  from 
being  Confessions  of  Faith,  into  Fractions  and  Impositions  of  Faith. 

And  such  common  Coifessions  of  the  Orthodox  Faith,  made  in  simplicity  of  heart  by  any 
such  Body  of  Christians,  with  concord  among  themselves,  ought  to  be  entertained  by  all 
others  that  love  the  truth  as  it  is  in  Jesus,  with  an  answerable  rejoicing :  For  if  the  unani- 
mous opinions  and  assertions  but  in  some  few  points  of  Religion,  and  tliat  when  by  two 
Churches,  namely,  tliat  of  .Jerusalem,  and  the  Messengers  of  Antioch  met,  assisted  by  some 
of  tlie  A]wstles,  were  by  the  Believers  of  those  times  received  with  so  much  joy,  (as  it  is  said. 
They  rejoiced  for  the  consolation)  much  more  this  is  to  be  done,  when  the  whole  substance 
of  Faith,  and  form  of  wholesome  words  shall  be  declared  by  tlie  Messengers  of  a  multitude  of 
Churches,  thougli  wanting  those  advantages  of  Counsel  and  Authority  of  the  Ajiostles,  which 
that  Assembly  had. 

Which  acceptation  is  tlien  more  specially  due,  when  these  shall  (to  choose)  utter  and  de- 
clare their  Faith,  in  the  same  substance  for  matter,  yea,  words,  for  the  most  part,  that  other 
Churches  and  Assemblies,  reputed  the  /nost  Orthodox,  have  done  before  them  :  For  upon  such 
a  corresjjondency,  all  may  see  that  actually  accomplished,  which  the  Apostle  did  but  exhort 
unto,  and  pray  for,  in  those  two  more  eminent  Churches  of  the  Corinthians  and  the  Romans, 
(and  so  in  them  for  all  the  Christians  of  his  time)  that  both  Jew  and  Gentile,  that  is,  men  of 
different  persuasions,  (as  they  were)  might  glorify  GOD  u-ith  one  mind  and  with  one  7nouth. 
And  truly,  the  very  turning  of  the  Gentiles  to  the  owning  of  the  same  Faith,  in  the  substance 
of  it,  with  the  Christian  Jew  (though  differing  in  greater  points  than  we  do  from  our  Breth- 
ren) is  presently  after  dignified  by  the  Apostle  with  this  style,  That  it  is  the  Confession  of 
.Tesus  Christ  himself;  not  as  the  Object  only,  but  as  the  Author  and  Maker  thereof:  I  will 
confess  to  thee  (saith  Christ  to  God)  among  the  Gentiles.  So  that  in  all  such  accords,  C7(r/s< 
is  the  great  andjirst  Confessor;  and  we,  and  all  our  Faith  uttered  by  Us,  are  but  the Fjiistles, 
(as  Paul)  and  Confessions  (as  Isaiah  there)  of  thei}-  Lord  a4M  ours ;  He,  but  expressing  what 
is  written  in  his  heart,  through  their  hearts  and  moutiis,  to  the  glory  of  God  the  Father:  And 
shall  not  we  all  rejoice  lierein,  when  as  Christ  himself  is  said  to  do  it  upon  this  occasion  :  as 
it  there  also  follows,  /  will  sing  unto  thy  Name. 

Further,  as  the  soundness  and  icholesomeness  of  the  matter  gives  the  vigor  and  life  to  such 


THE  SAVOY  DECLAEATION,  1G58.  Y09 

Confessions,  so  the  inioard  freeness,  willingness,  and  readiness  of  the  Spirits  of  the  Confessors 
do  contribute  the  beauty  and  loveliness  thereunto :  As  it  is  in  Prayer  to  God,  so  in  Confessions 
made  to  men.  If  two  or  three  met,  do  agree,  it  renders  both,  to  either  tiie  more  acceptable. 
The  Spirit  of  Christ  is  in  himself  too  free,  great  and  generous  a  Spirit,  to  suffer  himself  to  be 
used  by  any  human  arm,  to  whip  men  into  belief;  he  drives  not,  but  gently  leads  into  all 
truth,  and  persuades  men  to  dwell  in  the  tents  of  like  precious  Faith ;  which  would  lose  of  its 
preciousness  and  value,  if  tliat  sparkle  of  freeness  shone  not  in  it :  The  Character  of  His 
People,  is  to  be  a  tciUing  jieople  in  the  day  of  his  power  (not  Man's)  in  the  beauties  of  holi- 
ness, which  are  the  Assemblings  of  the  Saints :  one  glory  of  which  Assemblings  in  that  first 
Church,  is  said  to  have  been.  They  met  with  one  accord;  which  is  there  in  that  Psalm  prophe- 
sied of,  in  the  instance  of  that  first  Church,  for  all  other  that  should  succeed. 

And  as  this  great  Spirit  is  in  himself  free,  when,  and  how  far,  and  in  whom  to  work,  so 
where  and  when  he  doth  work,  he  carrieth  it  with  the  same  freedom,  and  is  said  to  be  a  free 
Spirit,  as  he  both  is,  and  works  in  us  :  And  where  this  Spirit  of  the  Lord  is,  there  is  liberty. 

Now,  as  to  this  Confession  of  ours,  besides,  that  a  conspicuous  conjunction  of  the  particulars 
mentioned,  hath  appeared  therein  :  There  are  &\sofotir  remarkable  Attendants  thereon,  which 
added,  might  perhaps  in  the  eyes  of  sober  and  indiiferent  Spirits,  give  the  whole  of  this 
Transaction  a  room  and  rank  amongst  other  many  good  and  memorable  things  of  this  Age ; 
at  least  all  set  together,  do  cast  as  clear  a  gleam  and  manifestation  of  God's  Power  and  Pres- 
ence, as  hath  appeared  in  any  such  kind  of  Confessions,  made  by  so  numerous  a  company 
these  later  years. 

The  first,  is  the  Temper  (or  distemper  rather)  of  the  Times,  during  which,  these  Churches 
have  been  gathering,  and  which  they  have  run  through.  All  do  (out  of  a  general  sense)  com- 
plain that  the  times  have  been  perilous,  or  difficidt  times  (as  the  Apostle  foretold)  ;  and  that 
in  respect  to  danger  from  seducing  spirits,  more  perilous  than  the  hottest  seasons  of  Per- 
secution. 

We  have  failed  through  an  ^stuation,  Fluxes  and  Refluxes  of  great  varieties  of  Spirits, 
Doctrines,  Opinions  and  Occurrences,  and  especially  in  the  matter  of  Opinions,  which  have 
been  accompanied  in  their  several  seasons,  with  powerful  persuasions  and  temptations,  to 
seduce  those  of  our  way.  It  is  known,  men  have  taken  the  freedom  (notwithstanding  what 
Authority  hath  interposed  to  the  contrary)  to  vent  and  vend  their  own  vain  and  accursed 
imaginations,  contrary  to  the  great  and  fixed  Truths  of  the  Gospel,  insomuch,  as  take  the 
whole  Round  and  Circle  of  Delusions,  the  Devil  hath  in  this  small  time,  ran ;  it  will  be  found, 
that  every  Truth,  of  greater  or  lesser  weight,  hath  by  one  or  other  hand,  at  one  time  or 
another,  been  questioned  and  called  to  the  Bar  amongst  us,  yea,  and  impleaded,  under  the 
pretext  (which  hath  some  degree  of  Justice  in  it)  that  all  should  not  be  bound  up  to  the 
Traditions  of  former  times,  nor  take  Religion  upon  trust. 

Whence  it  hath  come  to  pass,  that  many  of  the  soundest  Professors  were  put  upon  a  new 
search  and  disquisition  of  such  Truths,  as  they  had  taken  for  granted,  and  yet  had  lived  upon 
the  comfort  of:  to  the  end  they  might  be  able  to  convince  others,  and  establish  their  own 
hearts  against  that  darkness  and  unbelief,  that  is  ready  to  close  with  error,  or  at  least  to 
doubt  of  the  truth,  when  error  is  speciously  presented.  And  hereupon  we  do  professedly  ac- 
count it  one  of  the  greatest  advantages  gained  out  of  the  Temptations  of  the:e  Times,  yea 
the  honor  of  the  Saints  and  Ministers  of  these  Nations,  That  after  they  had  sweetly  been  ex- 
ercised in,  and  had  improved  practical  and  experimental  Truths,  this  should  be  their  further 
Lot,  to  examine  and  discuss,  and  indeed,  anew  to  learn  over  every  Doctrinal  Truth,  botli  out 
of  the  Scriptures,  and  also  with  a  fresh  taste  thereof  in  their  own  hearts ;  which  is  no  other 
than  what  the  Apostle  exhorts  to.  Try  all  things,  holdfast  that  which  is  good.  Conversion 
unto  God  at  first,  what  is  it  else  <han  a  savory  and  aftectionate  application,  and  the  bringing 
home  to  the  heart  with  spiritual  light  and  life,  all  truths  that  are  necessary  to  salvation,  to- 
gether with  other  lesser  Truths?  All  which  we  had  afore  conversion  taken  in  but  notionally 
from  common  Education  and  Tradition. 

Now  that  after  this  first  gust  those  who  have  been  thus  converted  should  be  put  upon  a  new 


710  SYMBOLA  EVANGELICA. 

probation  and  search  out  of  the  Scriptures,  not  only  of  all  principles  explicitly  ingredients  to 
Conversion  ;  (unto  whicli  the  Apostle  referretli  the  Galatians  when  they  had  diverted  from 
them)  but  of  all  other  superstructures  as  well  as  fundamentals  ;  and  together  therewith,  anew 
to  experiment  the  power  and  sweetness  of  all  these  in  their  own  souls:  What  is  this  but  tried 
Faith  indeed?  and  equivalent  to  a  new  conversion  unto  the  truth  ?  An  Anchor  that  is  proved 
to  be  sure  and  steadfast,  that  will  certainly  hold  in  all  contrary  storms.  This  was  the  emi- 
nent seal  and  commendation  wliich  those  holy  Apostles  that  lived  and  wrote  last  (Peter,  John, 
and  Jude  in  their  Epistles)  did  set  and  give  to  the  Christians  of  the  latter  part  of  those  prim- 
itive times.  And  besides,  it  is  clear  and  evident  by  all  the  other  Epistles,  from  first  to  last, 
that  it  cost  the  Apostles  as  much,  and  far  more  care  and  pains  to  preserve  them  they  had 
converted,  in  the  truth,  than  they  had  taken  to  turn  them  thereunto  at  first :  And  it  is  in 
itself  as  great  a  work  and  instance  of  the  power  of  God,  that  keeps,  yea,  guards  us  through 
faith  unto  salvation. 

Secondly,  let  this  be  added  (or  superadded  rather)  to  give  full  weight  and  measure,  even  to 
running  over,  that  we  have  all  along  this  season,  held  forth  (though  quarreled  with  for  it  by 
our  bretliren)  this  great  principle  of  these  times,  That  amongst  all  Christian  States  and 
Churches,  there  ought  to  be  vouchsafed  a  forbearance  and  mutual  indulge?)c-e  unto  Saints  of  all 
persuasions,  that  keep  unto,  and  hold  fast  the  necessary  foundations  of  faith  and  holiness,  in 
all  otiier  matters  extra  fundamental,  whether  of  Faith  or  Order. 

This  to  have  been  our  constant  piinciple,  we  are  not  ashamed  to  confess  to  the  whole  Chris- 
tian world.  Wherein  yet  we  desire  we  may  be  understood,  not  as  if  in  the  abstract  we  stood 
indifferent  to  falsehood  or  trutii,  or  were  careless  whether  faith  or  error,  in  any  Truths  but 
fundamental,  did  obtain  or  not,  so  we  had  our  liberty  in  our  petty  and  smaller  differences;  or 
as  if  to  make  sure  of  that,  we  had  cut  out  this  wide  cloak  for  it :  No,  we  profess  that  the 
whole,  and  every  particle  of  that  Faith  delivered  to  the  Saints  (the  substance  of  which  we 
have  according  to  our  light  here  professed)  is,  as  to  the  propagation  and  furtherance  of  it  by 
all  Gospel  means,  as  precious  to  us  as  our  lives ;  or  what  can  be  supposed  dear  to  us ;  and  in 
our  sphere  we  have  endeavored  to  promote  them  accordingly :  But  yet  withal,  we  have  and 
do  contend  (and  if  we  had  all  the  power  which  any,  or  all  of  our  bretliren  of  differing  opinions 
have  desired  to  have  over  us,  or  others,  we  should  freely  grant  it  unto  them  all)  we  have  and 
do  contend  for  this.  That  in  the  concrete,  the  persons  of  all  such  gracious  Saints,  they  and  their 
errors,  as  they  are  in  them,  when  they  are  but  such  errors  as  do  and  may  stand  with  com- 
munion with  Christ,  though  they  should  not  repent  of  them,  as  not  being  convinced  of  them 
to  the  end  of  their  days ;  that  those,  wiih  their  errors  (thjit  are  purely  spiritual,  and  intrench 
and  overthrow  not  civil  societies,)  as  concrete  rvith  their  persons,  should  for  Christ's  sake  be 
borne  withal  by  all  Christians  in  the  world ;  and  they  notwithstanding  be  permitted  to  enjoy 
all  Ordinances  and  spiritual  Privileges  according  to  their  light,  as  freely  as  any  other  of 
their  brethren  that  pretend  to  the  greatest  Ortliodoxy  ;  as  having  as  equal,  and  as  fair  a 
right  in  and  unto  Christ,  and  all  the  holy  things  of  Christ,  that  any  other  can  challenge  to 
themselves. 

And  this  doth  afford  a  full  and  invincible  testimony  on  our  belialf,  in  that  whiles  we  have 
so  earnestly  contended  for  this  just  liberty  of  Saints  in  all  the  Chiux-hes  of  Christ,  we  our- 
selves have  no  need  of  it :  that  is,  as  to  the  matter  of  the  profession  of  Faith  which  we  have 
maintained  together  with  others :  and  of  this,  this  subsequent  Confession  of  Faith  gives  suf- 
ficient evidence.  So  as  we  have  the  confidence  in  Christ,  to  utter  in  the  words  of  those  two 
great  Ajjostles,  That  ?re  have  stood  fast  in  the  liberty  ivhercivith  Christ  hath  made  us  free  (in 
the  behalf  of  others,  rather  than  ourselves)  and  having  been  free,  have  not  made  use  of  our 
liberty  for  a  cloak  of  error  or  maliciousness  in  ourselves.  And  yet,  lo,  whereas  from  the  be- 
ginning of  the  reaving  of  these  Churches,  that  of  the  Apostle  hath  been  (by  some)  prophesied 
of  us,  and  ajjplied  to  us,  That  xohile  we  ])romised  (unto  others)  liberty,  we  ourselves  would  be- 
come servants  of  corruption,  and  be  brought  in  bondage  to  all  sorts  of  fancies  and  imaginations; 
yet  the  whole  world  may  now  see  after  the  experience  of  many  years  ran  through  (and  it  is 
manifest  by  this  Confession)  that  the  great  and  gracious  God  hath  not  only  kept  us  in  that 


THE  SAVOY  DECLARATION,  1658.  7H 

common  unity  of  the  Faith  and  Knowledge  of  the  Son  of  God,  which  the  whole  Community 
of  Saints  have  and  shall  in  their  Generations  come  unto,  but  also  in  the  same  Truths,  both 
small  and  great,  that  are  built  thereupon,  that  any  other  of  the  best  and  more  pure  Reformed 
Churches  in  their  best  times  (which  were  their  first  times)  have  arrived  unto:  This  Con- 
fession withal  holding  forth  a  professed  opi)osition  unto  the  common  errors  and  heresies  of 
these  times. 

These  two  considerations  have  been  taken  from  the  seasons  we  have  gone  through. 
Thirdly,  let  the  space  of  time  itself,  or  days,  wherein  from  first  to  last  the  whole  of  this 
Confession  was  framed  and  consented  to  by  the  whole  of  us,  be  duly  considered  by  sober  and 
ingenuous  spirits:  the  whole  of  days  in  which  we  had  meetings  about  it  (set  aside  the  tw.o 
Lord's  days,  and  the  first  day's  meeting,  in  which  we  considered  and  debated  what  to  pitch 
upon)  were  but  11  days,  part  of  which  also  was  spent  by  some  of  us  in  Prayer,  others  in  con- 
sulting; and  in  the  end  all  agreeing.  We  mention  this  small  circumstance  but  to  this  end 
(which  still  adds  unto  the  former)  That  it  gives  demonstration,  not  of  our  freeness  and  will- 
ingness only,  but  of  our  readiness  and  preparedness  unto  so  great  a  work ;  which  otherwise, 
and  in  other  Assemblies,  hath  ordinarily  taken  up  long  and  great  debates,  as  in  such  a  variety 
of  matters  of  such  concernment,  may  well  be  supposed  to  fall  out.  And  this  is  no  other  than 
what  the  Apostle  Peter  exhorts  unto.  Be  readi/  always  to  give  an  answer  to  every  man  that 
asketh  you  a  reason,  or  account  of  the  hope  that  is  in  you.  The  Apostle  Paid  saith  of  the 
spiritual  Truths  of  the  Gospel,  That  God  hath  prepared  them  for  those  that  love  him.  The 
inward  and  innate  constitution  of  the  new  Creature  being  in  itself  such  as  is  suited  to  all  those 
Truths,  as  congenial  thereunto :  But  although  there  be  this  mutual  adaptness  between  these 
two,  yet  such  is  the  mixture  of  ignorance,  darkness  and  unbelief,  carnal  reason,  pre-occupa- 
tion  of  judgment,  interest  of  parties,  wantonness  in  opinion,  proud  adhering  to  our  own  per- 
suasions, and  perverse  oppositions  and  averseness  to  agree  with  others,  and  a  multitude  of 
such  like  distempers  common  to  believing  man:  All  which  are  not  only  mixed  with,  but  at 
times  (especially  in  such  times  as  have  passed  over  our  heads)  are  ready  to  overcloud  our 
judgments,  and  to  cause  our  eyes  to  be  double,  and  sometimes  prevail  as  well  as  lusts,  and  do 
bias  our  wills  and  affections  :  And  such  is  their  mixture,  that  although  there  may  be  existent 
an  habitual  preparedness  in  men's  spirits,  yet  not  always  a  present  readiness  to  be  found, 
specially  not  in  such  a  various  multitude  of  men,  to  make  a  solemn  and  deliberate  profession 
of  all  truths,  it  being  as  great  a  work  to  find  the  spirits  of  the  just  (perhaps  the  best  of  Saints) 
ready  for  every  truth,  as  to  be  prepared  to  every  good  ivork. 

It  is  therefore  to  be  looked  at,  as  a  great  and  special  work  of  the  Holy  Ghost,  that  so  nu- 
merous a  company  of  Ministers,  and  other  principal  brethren,  should  so  readily,  speedily,  and 
jointly  give  up  themselves  unto  such  a  whole  Body  of  Truths  that  are  after  godliness. 

This  argues  the}'  had  not  their  faith  to  seek ;  but,  as  is  said  of  Ezra,  that  they  were  ready 
Scribes,  and  (as  Christ)  instructed  unto  the  Kingdom  of  Heaven,  being  as  the  good  house- 
holders of  so  many  families  of  Christ,  bringing  forth  of  their  store  and  treasury  New  and  Old. 
It  shows  these  truths  had  been  familiar  to  them,  and  they  acquainted  with  them,  as  with 
their  daily  food  and  provision  (as  Christ's  allusion  there  insinuates):  In  a  word,  that  so  they 
hud  preached,  and  that  so  their  people  had  believed,  as  the  Apostle  speaks  upon  one  like  par- 
ticular occasion.  And  the  Apostle  Paul  considers  (in  cases  of  this  nature)  the  suddenness  or 
length  of  the  time,  either  one  way  or  the  other ;  whether  it  were  in  mtxis  forsaking  or  learn- 
ing of  the  truth.  Tlius  the  suddenness  in  the  Galatians'  case  in  leaving  the  truth,  he  makes 
a  wonder  of  it:  I  marvel  that  you  are  SO  SOON  (that  is,  in  so  short  a  time)  removed  from 
the  true  Gospel  unto  another.  Again  on  the  contrary,  in  the  Hebrews  he  aggravates  their 
backwardness.  That  when  for  the  time  you  ought  to  be  Teachers,  you  had  need  that  one  teach 
you  the  very  first  principles  of  the  Oracles  of  God.  The  Parallel  contrary  to  both  these  hav- 
ing fallen  out  in  this  transaction,  may  have  some  ingredient  and  weight  with  ingenuous  spirits 
in  its  kind,  according  to  the  proportion  is  put  upon  either  of  these  forementioned  in  their  ad- 
verse kind,  and  obtain  the  like  special  observation. 

This  accord  of  ours  hath  fallen  out  without  having  held  any  correspondency  together,  or  pre- 

YoL.  III.— Z  z 


712  SYMBOLA  EVANGELICA. 

pared  consultation,  by  which  .we  might  come  to  be  advised  of  one  another's  minds.  We  al- 
lege not  this  as  a  matter  of  commendation  in  us;  no,  we  acknowledge  it  to  have  been  a  great 
neglect :  And  accordingly  one  of  the  first  proposals  for  union  amongst  us  was,  That  there 
migiit  be  a  constant  correspondence  held  among  tlie  Churches  for  counsel  and  mutual  edifi- 
cation, so  for  time  to  come  to  prevent  the  like  omission. 

We  confess  that  from  the  first,  every  [one],  or  at  least  the  generality  of  our  Churches,  have 
been  in  a  manner  like  so  many  Ships  (though  holding  forth  the  same  general  colors)  launched 
singly,  and  sailing  apart  and  alone  in  the  vast  Ocean  of  these  tumultuating  times,  and  they 
exposed  to  every  wind  of  Doctrine,  under  no  other  conduct  than  the  Word  and  Spirit,  and 
their  particular  Elders  and  principal  Brethren,  without  Associations  among  ourselves,  or  so 
much  as  holding  out  common  lights  to  others,  whereby  to  know  where  we  were. 

But  yet  whilst  we  thus  confess  to  our  own  shame  tliis  neglect,  let  all  acknowledge,  that 
Cod  hath  ordered  it  for  his  high  and  greater  glory,  in  that  his  singular  care  and  power  should 
have  so  watched  over  each  of  these,  as  that  all  should  be  foiuid  to  have  steered  their  course 
by  the  same  Chart,  and  to  have  been  bound  for  one  and  the  same  Port,  and  that  upon  this 
general  search  now  made,  that  the  same  holy  and  blessed  truths  of  all  sorts,  which  are  cur- 
rent and  warrantable  amongst  all  the  other  Churches  of  Christ  in  the  world,  should  be  found 
to  be  our  Lading. 

The  whole,  and  every  [one]  of  these  things  when  put  together,  do  cause  us  (whatever  men 
of  prejudiced  and  opposite  spirits  may  find  out  to  slight  them)  with  a  boh'  admiration,  to  say, 
Tliat  this  is  no  other  than  the  Lord's  doing ;  and  which  we  with  thanksgiving  do  take  from 
his  hand  as  a  special  token  upon  us  for  good,  and  doth  show  that  God  is  faithful  and  u])rig]it 
towards  those  that  are  planted  in  his  house:  And  that  as  the  Faith  was  but  once  for  all,  and 
intentionally  first  delivered  unto  the  Saints ;  so  the  Saints,  when  not  abiding  scattered,  but 
gathered  under  their  respective  Pastors  according  to  God's  heart  into  an  house,  and  Churches 
unto  the  living  God,  such  together  are,  as  Paul  forespake  it,  the  most  steady  and  firm  pillar 
and  seat  of  Truth  that  God  hath  any  where  appointed  to  himself  on  earth,  where  his  truth  is 
best  conserved,  and  publicly  held  fortii ;  there  being  in  such  Assemblies  weekly  a  rich  dwelling 
of  the  Word  amongst  them,  that  i.s,  a  daily  open  house  kept  by  the  means  of  those  good 
Householders,  their  Teachers  and  other  Instructors  respectively  ajipropriated  to  them,  whom 
('hrist  in  the  virtue  of  his  Ascension,  continues  to  give  as  gifts  to  his  people,  himself  dwelling 
amongst  them  ;  to  the  end  that  by  this,  as  the  most  sure  standing  permanent  means,  the 
Saints  might  be  jierfected,  till  we  all  (even  all  the  Saints  in  present  and  future  ages)  do  come 
by  this  constant  and  daily  Ordinance  of  his  unto  the  unilu  of  the  Faith  and  Knoivledge  of  the 
Son  of  God  unto  a  perfect  man,  unto  the  measure  of  the  stature  of  the  fullness  of  Christ 
(which  though  growing  on  by  parts  and  piecemeal,  will  yet  appear  comjilete,  when  that  great 
and  fjcnrrul  Asseiiihhj  shall  be  gathered,  then  when  this  world  is  ended,  and  these  dispensa- 
tions have  had  their  fullness  and  period)  and  so  that  from  heniefurth  (such  a  provision  being 
made  fur  us)  we  be  no  more  children  tossed  to  and  fro,  and  carried  about  ivith  every  wind  of 
Doctrine. 

And  finally,  this  doth  give  a  fiesli  and  recent  demonstration,  that  the  great  Apostle  and 
High-jiriest  of  our  profession  is  indeed  ascended  into  heaven,  and  continues  there  with  power 
and  cnre,  faithful  as  a  son  over  his  own  house,  whose  house  are  rce,  if  we  hold  fast  the  confi- 
dence and  the  rejoicing  of  the  hope  frm  unto  the  end:  and  shows  that  he  will,  as  he  hath 
promised,  be  with  his  own  Institutions  to  the  end  of  the  world. 

It  is  true,  that  many  sad  miscarriages,  divisions,  breaches,  fallings  off  from  holy  Ordinances 
of  God,  have  along  this  time  of  tentation  (especially  in  the  beginning  of  it)  been  found  in 
some  of  our  Churches ;  and  no  wonder,  if  what  hath  been  said  be  fully  considered :  Many 
reasons  might  further  be  given  hereof,  that  would  be  a  sufficient  Ajiology,  without  the  hcl]) 
of  a  retortion  upon  other  Churches  (that  promised  themselves  peace)  how  that  more  destroy- 
ing ruptures  have  befallen  them,  and  that  in  a  wider  sphere  and  conijiass ;  which  though  it 
should  not  justify  us,  yet  may  serve  to  stop  others"  mouths. 

Let  Home  glory  of  the  peace  in,  and  obedience  of  her  Ciiiklrcu.  against  the  IJeformed 


THE  SAVOY  DECLARATION,  16r.8.  713 

Churches  for  their  divisions  that  occurred  (especially  in  tlie  first  rearing  of  them)  whilst  we 
all  know  the  causes  of  their  dull  and  stupid  peace  to  have  been  carnal  interests,  worldly  cor- 
respondencies, and  coalitions,  strengthened  by  gratifications  of  all  sorts  of  men  by  that  Ke- 
ligion,  the  principles  of  blind  Devotion,  Traditional  Faith,  Ecclesiastical  Tyranny,  by  which 
she  keeps  her  Children  in  bondage  to  this  day.  We  are  also  certain,  that  the  very  same 
prejudices  that  from  hence  they  would  cast  upon  the  Keformed  (if  tliey  were  just)  do  lie  as 
fully  against  those  pure  Churches  raised  up  by  the  Apostles  themselves  in  those  first  times : 
for  as  we  have  heard  of  their  patience,  sufferings,  consolations,  and  the  transcending  gifts 
poured  out,  and  graces  shining  in  them,  so  we  have  heard  complaints  of  their  divisions  too, 
of  the  forsakings  of  their  Assemblies,  as  the  custom  or  manner  of  SOME  teas  (which  later 
were  in  that  respect y'e/o  de  se,  and  needed  no  other  deliverinr/  up  to  Satan  as  their  punish- 
ment, than  what  they  executed  upon  themselves).  We  read  of  the  shipwreck  also  of  Faith 
and  a  good  Conscience,  and  overthrowings  of  the  faith  of  SOME ;  and  still  but  of  some  not 
all,  nor  the  most:  which  is  one  piece  of  an  Apology  the  Apostle  again  and  again  inserts  to 
future  ages,  and  through  mercy  we  have  the  same  to  make. 

And  truly  we  take  the  confidence  professedly  to  say,  that  these  tentations  common  to  the 
j)urest  Churches  of  Saints  separated  from  the  mixture  of  the  ivorld,  though  they  grieve  us  (for 
who  is  offended,  and  we  hum  not?),  yet  they  do  not  at  all  stumble  us,  as  to  the  truth  of  our 
way,  had  they  been  many  more  :  We  say  it  again,  these  stumble  us  no  more  (as  to  that  point) 
than  it  doth  offend  us  against  the  power  of  Eeligion  itself,  to  have  seen,  and  to  see  daily  in 
particular  persons  called  out  and  separated  from  the  world  by  an  effectual  work  of  conversion, 
that  they  for  a  ivhile  do  suffer  under  disquietments,  vexations,  turmoils,  unsettlements  of 
spirit,  that  they  are  tossed  with  tempests  and  horrid  tentations,  such  as  they  had  not  in  their 
former  estate,  whilst  they  icalked  according  to  the  course  of  this  world :  For  Peter  hath  suf- 
ficiently instructed  us  whose  business  it  is  to  raise  such  storms,  even  the  Devil's;  and  also 
whose  design  it  is,  that  after  they  have  suffered  a  while,  thereby  they  shall  be  settled,  per- 
fected, stablished,  that  have  so  suffered,  even  the  God  of  all  Grace.  And  look  what  course  of 
dispensation  God  holds  to  Saints  personal  1 1/,  he  doth  the  like  to  bodies  of  Saints  in  Churches, 
and  the  Devil  the  same  for  his  part  too :  And  that  consolatory  Maxim  of  the  Apostle,  God 
shall  tread  down  Satan  under  your  feet  shortly,  which  Paid  uttereth  concerning  the  Church 
of  Rome,  shows  how  both  God  and  Satan  have  this  very  hand  therein ;  for  he  speaks  that 
very  thing  in  reference  unto  their  divisions,  as  the  coherence  clearly  manifests ;  and  so  you 
have  both  designs  expressed  at  once. 

Yea,  we  are  not  a  little  induced  to  think,  that  the  divisions,  breaches,  etc.,  of  those  primitive 
Churches  would  not  have  been  so  frequent  among  the  people  themselves,  and  not  the  Elders 
only,  had  not  the  freedom,  liberties,  and  rights  of  the  Members  (the  Brethren,  we  mean)  been 
stated  and  exercised  in  those  Churches,  the  same  which  we  maintain  and  contend  for  to  be  in 
ours. 

Yea  (which  perhaps  may  seem  more  strange  to  many)  had  not  those  Churches  been  con- 
stituted of  members  enlightened  further  than  with  notional  and  traditional  knowledge,  by  a 
new  and  more  powerful  light  of  the  Holy  Ghost,  wherein  they  had  been  made  partakers  of  the 
Holy  Ghost  and  the  heavenly  gift,  and  their  hearts  had  tasted  the  good  Word  of  God,  and  the 
Powers  of  the  icorld  to  come,  and  of  such  Members  at  lowest,  there  had  not  fallen  out  those 
kinds  of  divisions  among  them. 

For  Experience  hath  shown,  that  tlie  common  sort  of  mere  Doctrinal  Professors  (such  as 
the  most  are  nowadays),  whose  highest  elevation  is  hut  freedom  from  moral  scandal,  joined 
with  devotion  to  Christ  through  mere  Education,  such  as  in  many  Turks  is  found  towards 
Mohammed,  that  these  finding  and  feeling  themselves  not  much  concerned  in  the  active  part  of 
Religion,  so  they  may  have  the  honor  (esjiecially  ujion  a  Eeformation  of  a  new  Refinement) 
that  themselves  are  approved  Members,  admitted  to  the  Lord's  .Suj)per,  and  their  Children  to 
the  Ordinance  of  Baptism ;  they  regard  not  other  inatters  (as  Gallio  did  not),  but  do  easily 
and  readily  give  uj)  themselves  unto  their  Guides,  being  like  dead  fishes  carried  with  the 
common  stream  :  wliereas  those  that  have  a  further  renewed  Light  by  a  work  of  the  Holy 


714  SYMBOLA  EVANGELICA. 

Ghost,  whether  saving  or  temporarily  are  upon  the  quite  contrary  grounds  apt  to  be  busy 
about,  and  inquisitive  into,  what  they  are  to  receive  and  practice,  or  wherein  their  Consciences 
are  professedly  concerned  and  involved  :  And  thereupon  they  take  the  freedom  to  examine 
and  try  the  spirits,  whether  of  God  or  no :  And  from  hence  are  more  apt  to  dissatisfaction, 
and  from  thence  to  run  into  division,  and  many  of  such  proving  to  be  enlightened  but  with  a 
temporary,  not  saving  Faith  (who  have  such  a  work  of  the  Spirit  upon  them,  and  profession 
in  them,  as  will  and  doth  approve  itself  to  the  judgment  of  Saints,  and  ought  to  be  so  judged, 
until  they  be  otherwise  discovered;  who  at  long-run,  i)rove  hypocrites,  through  indulgence 
unto  Lusts,  and  then  out  of  their  Lusts  persist  to  hold  up  these  divisions  unto  breach  of,  or 
departings  from,  Churches,  and  the  Ordinances  of  God,  and  God  is  even  with  them  for  it, 
they  waxing  worse  and  worse,  deceiving  and  being  deceived ;  and  even  man}'  of  those  that  are 
sincere,  through  a  mixture  of  darkness  and  erroneousness  in  their  Judgments,  are  for  a  season 
apt  out  of  Conscience  to  be  led  away  with  the  error  of  others,  which  lie  in  wait  to  deceive. 

Insomuch  as  the  Apostle  upon  the  example  of  those  first  times,  forseeing  also  the  like  events 
in  following  generations  upon  the  like  causes,  hath  been  bold  to  set  this  dow  n  as  a  ruled  Case, 
that  likewise  in  other  Churches  so  constituted  and  de  facto  emprivileged  as  that  of  the 
Church  of  Corinth  was  (which  single  Church,  in  the  Sacred  Records  about  it,  is  the  completest 
Mirror  of  Church  Constitution,  Order,  and  Government,  and  Events  thereupon  ensuing,  of 
any  one  Church  whatever  that  we  have  story  of),  his  Maxim  is.  There  must  be  also  divisions 
amongst  you ;  he  setly  inserts  an  [^ALSO^  in  the  case,  as  that  which  had  been  in  his  own  ob- 
servation, and  that  which  would  be  tiri  to  ttoXv  the  fate  of  other  Chiuches  like  thereunto,  so 
prophesieth  he :  And  he  speaks  this  as  peremptorily,  as  he  doth  elsewhere  in  that  other.  We 
must  through  viany  tribulations  enter  into  the  Kingdom  of  Heaven:  Yea,  and  tiiat  all  that 
will  live  godly  in  Christ  Jesus,  shall  suffer  persecution  :  There  is  a  [_MUST'\  upon  both  alike; 
and  we  bless  God,  that  we  have  run  through  both,  and  do  say,  and  we  say  no  more,  That  as 
it  was  then,  so  it  is  now,  in  both  respects. 

However,  such  hath  been  the  powerful  hand  of  God's  providence  in  these,  which  have  been 
the  worst  of  our  Trials,  That  out  of  an  approved  Experience  and  Observation  of  the  Issue, 
we  are  able  to  add  that  other  part  of  the  Apostle's  Prediction,  That  therefore  such  rents  must 
be,  that  they  which  are  approved  may  be  made  manifest  among  you;  which  holy  issue  God 
(as  having  aimed  at  it  therein)  doth  frequently  and  certainly  bring  about  in  Churches,  as  he 
doth  bring  upop  them  that  other  fate  of  division.  Let  them  therefore  look  unto  it,  that  are  the 
Authors  of  such  disturbances,  as  the  Apostle  warneth.  Gal.  v.  10.  The  experiment  is  this, 
That  we  have  seen,  and  do  daily  see,  that  multitudes  of  holy  and  precious  souls,  and  (in  the 
Holv  Ghost's  word)  approved  Saints,  have  been,  and  are  the  more  rooted  and  grounded  by 
means  of  these  shakings,  and  do  continue  to  cleave  the  faster  to  Christ,  and  the  purity  of  his 
Ordinances,  and  value  them  the  more  by  this  cost  God  hath  put  them  to  for  the  enjoying  of 
them,  "Who  having  been  planted  in  the  House  of  the  Lord,  have  flourished  in  the  Courts  of 
our  God,  in  these  evil  times,  to  show  that  the  Lord  is  upright.  And  this  experimented  event 
from  out  of  such  divisions,  hath  more  confirmed  us,  and  is  a  louder  Apology  for  us,  than  all 
that  our  opposites  are  able  from  our  breaches  to  allege  to  prejudice  us. 

We  will  add  a  few  words  for  conclusion,  and  give  a  more  particular  account  of  this  our 
Declaration.  In  drawing  up  this  Confession  of  Faith,  we  have  had  before  us  the  Articles  of 
Reli(/ion,  approved  and  passed  by  both  Houses  of  Parliament,  after  advice  had  with  an  As- 
sembly of  Divines,  called  together  by  them  for  that  purpose.  To  which  Confession,  for  the 
substance  of  it,  we  fully  assent,  as  do  our  Brethren  of  New  England,  and  the  Churches  also 
of  Scotland,  as  each  in  their  general  Synods  have  testified. 

A  few  things  we  have  added  for  obviating  some  erroneous  Opinions,  that  have  been  more 
broadly  and  boldly  here  of  late  maintained  by  the  Asserters,  than  in  former  times ;  and  made 
other  additions  and  alterations  in  method,  here  and  there,  and  some  clearer  Explanations,  as 
we  found  occasion. 

We  have  endeavored  throughout,  to  hold  to  such  Truths  in  this  our  Confession,  as  are  more 
properly  termed  matters  of  Faith  ;  and  what  is  of  Church-order,  we  dispose  in  certain  Propo- 


THE  SAVOY  DECLARATION,  1G58.  715 

sitions  by  itself.  To  this  course  we  are  led  by  the  Example  of  the  Honorable  Houses  of  Par- 
liament, observing  what  was  established,  and  what  omitted  by  them  in  that  Confession  the 
Assembly  presented  to  them.  Who  thought  it  not  convenient  to  iiave  matters  of  Discipline 
and  Church  Government  put  into  a  Confession  of  Faith,  especially  such  particulars  thereof, 
as  then  were,  and  still  are  controverted  and  under  dispute  by  men  Orthodox  and  found  in 
Faith.  The  30th  cap.  therefore  of  that  Confession,  as  it  was  presented  to  them  by  the  As- 
sembly, which  is  of  Church  Censures,  their  Use,  Kinds,  and  in  whom  placed  :  As  also  cap.  31, 
of  Synods  and  Councils,  by  whom  to  be  called,  of  what  force  in  their  Decrees  and  Determina- 
tions. And  the  4th  Paragr.  of  the  20th  cap.,  which  determines  what  Opinions  and  Practices 
disturb  the  peace  of  the  Church,  and  how  such  Disturbers  ought  to  be  proceeded  against  by 
the  Censures  of  the  Church,  and  punished  by  the  Civil  Magistrate.  Also  a  great  part  of  tlie 
24th  cap.  of  Marriage  and  Divorce.  These  were  such  doubtful  assertions,  and  so  unsuitable  to 
a  Confession  of  Faith,  as  the  Honorable  Houses  in  their  great  Wisdom  thought  fit  to  lay  them 
aside :  There  being  nothing  that  tends  more  to  heighten  Dissensions  among  Brethren,  than 
to  determine  and  adopt  the  matter  of  their  difference,  under  so  high  a  Title,  as  to  be  an 
Article  of  our  Faith :  So  that  there  are  two  whole  Chapters,  and  some  Paragraphs  in  other 
Chapters  in  their  Confession,  that  we  have  upon  this  account  omitted  ;  and  the  rather  do  we 
give  this  notice,  because  that  Copy  of  tlie  Pari,  followed  by  us,  is  in  few  men's  hands ;  the 
other  as  it  came  from  the  Assembly,  being  approved  of  in  Scotland,  was  printed  and  hastened 
into  the  world,  before  the  Pari,  had  declared  tlieir  Resolutions  about  it;  which  was  not  till 
June  20,  1G48,  and  yet  Iiath  been,  and  continueth  to  be  the  Copy  (ordinarily)  only  sold, 
printed,  and  reprinted  for  these  II  years. 

After  the  19th  cap.  of  the  Law,  we  have  added  a  cap.  of  the  Gospel,  it  being  a  Title  that 
may  not  well  be  omitted  in  a  Confession  of  Faith  :  In  which  Chapter,  what  is  dispersed,  and 
by  intimation  in  the  Assemblies'  Confession,  with  some  little  addition,  is  here  brought  to- 
getlier,  and  more  fully,  under  one  head. 

That  there  are  not  Scriptures  annexed,  as  in  some  Confessions  (though  in  divers  others  it's 
otherwise),  we  give  the  same  account  as  did  the  Reverend  Assembly  in  the  same  case  ;  which 
was  this :  '  The  Confession  being  large,  and  so  framed,  as  to  meet  with  tlie  common  Errors, 
'  if  tlie  Scriptures  should  have  been  alleged  with  any  clearness,  and  by  showing  where  the 
strength  of  the  proof  lieth,  it  would  have  required  a  Volume.' 

We  say  further,  it  being  our  utmost  end  in  this  (as  it  is  indeed  of  a  Confession)  humbly  to 
give  an  account  wliat  we  hold  and  assert  in  these  matters ;  that  others,  especially  the 
Churches  of  Christ  may  judge  of  us  accordingly :  This  we  aimed  at,  and  not  so  much  to  in- 
struct others,  or  convince  gainsayers.  These  are  the  proper  works  of  other  Institutions  of 
Christ,  and  are  to  be  done  in  the  strength  of  express  Scripture.  A  Confession  is  an  Ordi- 
nance of  another  nature. 

What  we  have  laid  down  and  asserted  about  Churches  and  their  Government,  we  humbly 
conceive  to  be  the  Order  which  Christ  himself  hath  appointed  to  be  observed,  we  have  en- 
deavored to  follow  Scripture  light ;  and  those  also  that  went  before  us  according  to  that  Rule, 
de-irous  of  nearest  uniformity  with  Reforming  Cluirclies,  as  with  our  Brethren  in  N'eiv  En- 
gland, so  with  others,  that  differ  from  them  and  us. 

The  Models  and  Platforms  of  this  subject  laid  down  by  learned  men,  and  practiced  by 
Churciies,  are  various  :  We  do  not  judge  it  brotherl}',  or  grateful,  to  insist  upon  comparisons, 
as  some  have  done ;  but  this  Experience  teacheth.  That  the  variety,  and  possibly  the  Dis- 
putes and  Emulations  arising  thenco,  have  much  strengthened,  if  not  fixed,  this  unhappy  per- 
suasion in  the  minds  of  some  learned  and  good  men,  namely,  That  there  is  no  settled  Order 
laid  down  in  Scripture;  but  it's  left  to  the  Prudence  of  the  Christian  jNIagistrate,  to  compose 
or  make  choice  of  such  a  Form  as  is  most  suitable  and  consistent  with  their  Cavil  Government. 
Where  this  Opinion  is  entertained  in  the  persuasion  of  Governors,  there.  Churches  asserting 
their  Power  and  Order  to  be  jure  divino,  and  the  appointment  of  Jesus  Christ,  can  have  no 
better  nor  more  honorable  Entertainment,  than  a  Toleration  or  Permission. 

Yet  herein  there  is  this  remarkable  advantage  to  all  parties  tliat  differ,  about  what  in  Gov- 


716  SYMBOLA  EVANGELLCA. 

eminent  is  of  Christ's  appointment;  in  that  such  Mar/istrates  have  afar  greater  latitude  in 
conscience,  to  tolerate  and  permit  the  several  forms  of  each  so  bound  up  in  their  persuasion, 
than  they  have  to  submit  unto  what  the  Magistrate  shall  imjiose :  And  thereupon  the  Mu(/istrate 
exercising  an  indulgence  and' forbearance,  with  jirotection  and  encouragement  to  the  people  of' 
God,  so  differing  from  him,  and  amongst  themselves :  Doth  therein  discharge  as  (jreat  a  faith- 
fulness to  Christ,  and  love  to  his  peojde,  as  can  any  way  be  stip])Osed  and  exjiectedfrom  any 
Christian  Magistrate,  of  what  persuasion  soever  he  is.  And  where  this  clemency  from  Gov- 
ernors is  shown  to  any  sort  of  persons,  or  Churches  of  Christ,  tt}>on  such  a  principle,  it  will  in 
equity  produce  this  just  effect.  That  all  that  so  differ  from  him,  and  amongst  themselves,  stand- 
ing in  equal  and  alike  difference  from  the  principle  of  such  a  Magistrate,  he  is  equally  free  to 
give  alike  liberty  to  them,  one  as  well  us  the  other. 

This  faithfulness  in  our  Governors  we  do  ivith  thankfulness  to  God  acknowledge,  and  to 
their  everlasting  honor,  which  appeared  much  in  the  late  Reformation.  The  Ilieiarcliy,  Com- 
mon Prayer-Book,  and  all  other  things  grievous  to  tjod^s  People,  being  removed,  they  made 
choice  of  an  Assembly  of  learned  men,  to  advise  what  Government  and  Order  is  meet  to  he 
established  in  the  room  of  these  things ;  and  because  it  was  known  there  were  different  opin- 
ions (as  always  hath  been  among  godly  meti)  about  forms  of  Church  Government,  there  was  by 
the  Ordinance  Jirst  sent  forth  to  call  an  Assembly,  not  only  a  choice  inade  of  persons  of  several 
persuasions,  to  sit  as  Members  there,  but  liberty  given,  to  a  lesser  number,  if  dissenting,  to  re- 
port their  Judgments  and  Reasons,  as  well  and  as  freely  as  the  major  part. 

Hereupon  the  Honorable  House  of  Commons  (an  Indulgence  we  hope  will  never  be  for- 
gotten) finding  by  I'apers  received  from  them,  that  the  Members  of  the  Assembly  were  not 
like  to  compose  dift'erences  amongst  themselves,  so  as  to  join  in  the  same  Kule  for  Church 
Government,  did  order  further  as  followeth  :  STljat  a  Committee  of  3lovl3s  ailD  Commons, 
etc.,lio  tafee  fnto  consfOcration  tlje  liiffercncts  of  t!)c  ©pfnfons  in  tljc  ^ssemblj?  of 
Bfbfnes  in  point  of  Cturcl)  flobevnmcnt,  ant)  to  cntjcabov  a  union  if  ft  bt  ^jossiblc ; 
ant)  in  case  tfjat  can  not  be  "Done,  to  enDeabov  tljc  fintJing  out  some  toan,  tolu  fat  ten= 
let  consciences,  bal)o  can  not  fn  all  tljinfls  submit  to  tfje  same  ilule  luljfcfj  tfjat  bt 
estafjlisljeti,  maj;  be  boyn  iMitj)  accovtiins  to  ti)c  e®ort,  anti  as  mat?  stanti  luitlj  tfje 
^uf)Uc  IDeate. 

By  all  whicli  it  is  evident,  the  Parliament  purposed  not  to  establish  the  Kule  of  Church 
Government  with  such  rigor,  as  might  not  permit  tmd  bear  with  a  practice  ditterent  from 
what  they  had  established  :  In  persons  and  Churches  of  different  principles,  if  occasion  were. 
And  this  Christian  Clemency  and  indulgence  in  our  Governors,  liath  been  the  foundation  of 
that  Freedom  and  Liberty,  in  the  managing  of  Church  affairs,  which  our  Brethren,  as  well  as 
WE,  that  differ  from  them,  do  now,  and  have  many  years  enjoyed. 

The  Honorable  Houses  by  several  Ordinances  of  Parliament  after  much  consultation,  hav- 
ing settled  Pules  for  Church  Government,  and  such  an  Ecclesiastical  Order  as  they  judged 
woidd  best  joint  with  the  Laws  and  Government  of  the  Kingdom,  did  publish  them,  requiiing 
the  practice  hereof  throughout  the  Nation  ;  and  in  particular,  by  the  Min.  of  the  Pr.  of  Lon. 
But  (upon  the  former  reason,  or  the  like  charitable  consideration)  these  Rules  were  not  im- 
posed by  them  under  any  Penalty,  or  rigorous  enforcement,  though  frequently  urged  there- 
unto by  some. 

Our  Reverend  Brethren  of  the  Province  of  London,  having  considered  of  these  Ordinances, 
and  the  Church  Government  laid  down  in  them,  declared  their  Opinions  to  be,  7'hat  there  is 
not  a  complete  Rule  in  those  Ordinances ;  also,  that  there  are  many  necessary  things  not  yet 
established,  and  some  things  wherein  their  consciences  are  not  so  fully  satisfed.  These 
Brethren,  in  the  same  I'apcr,  have  published  also  their  joint  Resolution  to  practice  in  all 
things  according  to  the  Rule  of'  the  Word,  and  according  to  these  Ordinances,  so  far  as  they 
conceive  them  [/o]  correspond  to  it,  and  in  so  doing,  they  trust  they  shall  not  grieve  the  Spirit 
of  the  truly  godly,  nor  give  any  just  occasion  to  them  that  are  contrary  minded,  to  blame  their 
proceedings. 

We  humbly  conceive  that  (  WE  being  dissatisfied  in  these  things  as  our  Brethren)  the  like 


THE  SAVOY  DECLARATION,  IGoS.  717 

liberty  was  intended  by  the  Honorable  Houses,  and  may  be  taken  by  us  of  the  Congrerjational 
way  (without  blame  or  grief  to  the  spirits  of  those  Brethren  at  least),  to  resolve,  or  rather  to 
continue  in  the  same  Resolution  and  Practice  in  these  matters,  which  indeed  were  our  prac- 
tices in  times  of  greatest  opposition,  and  before  this  Reformation  was  begun. 

And  as  our  Brethren  the  Ministers  of  London,  drew  up  and  published  their  opinions  and 
apprehensions  about  Church  Government  into  an  entire  System  ;  so  we  now  give  the  like  pub- 
lic account  of  our  Consciences,  and  the  Rules  by  which  we  have  constantly  practiced  hitherto ; 
which  we  have  here  drawn  up,  and  do  present.  Whereby  it  will  appear  how  much,  or  how 
little  we  difter  in  these  things  from  our  Presbyterian  Brethren. 

And  we  trust  there  is  no  just  cause  why  any  man,  either  for  our  differing  from  the  present 
settlement,  it  being  out  of  Conscience,  and  not  out  of  contempt,  or  our  difJerences  one  from 
another,  being  not  willful,  should  charge  either  of  us  with  that  odious  reproach  of  Schism. 
And  indeed,  if  not  for  our  differing  from  the  State  settlement,  much  less  because  we  differ 
from  our  Brethren,  our  differences  being  in  some  lesser  fhim/s,  and  circumstances  only,  as 
themselves  acknowledge.  And  let  it  be  further  considered,  that  we  have  not  broken  from 
them  or  their  Order  by  these  differences  (but  rather  they  from  us),  and  in  that  respect  we  less 
deserve  their  censure ;  our  practice  being  no  other  than  what  it  was  in  our  breaking  from 
Episcopacy,  and  long  before  Presbytery,  or  any  such  form  as  now  they  are  in,  was  taken  up 
by  them  ;  and  we  will  not  say  how  probable  it  is,  that  the  yoke  of  Episcopacy  had  been  upon 
our  neck  to  this  day,  if  some  such  way  (as  formerly,  and  now  is,  and  hath  been  termed 
Schism)  had  not  with  much  suffering  been  then  practiced,  and  since  continued  in. 

For  Novelty  wherewith  we  are  likewise  both  charged  by  the  Enemies  of  both,  it  is  true,  in 
respect  of  the  public  and  open  Profession,  eitlier  of  Presbytery  or  Independency,  this  Nation 
hath  been  a  stranger  to  each  way,  it's  possible,  ever  since  it  hath  been  Christian  ;  though  for 
om'selves  we  are  able  to  trace  the  footsteps  of  an  Independent  Congregational  way  in  the 
ancientest  customs  of  the  Churches  ;  as  also  in  tlie  Writings  of  our  soundest  Protestant  Di- 
vines, and  (that  which  we  are  much  satisfied  in)  a  full  concurrence  throughout  in  all  the  sub- 
stantial parts  of  Church  Government,  with  our  Reverend  Brethren  the  old  Puritan  Non-con- 
formists, who  being  instant  in  Prayer  and  much  sufferings,  prevailed  with  the  Lord,  and  we 
reap  with  joy,  what  they  sowed  in  tears.  Our  Brethren  also  that  are  for  Presbyteiial  Sub- 
ordinations, profess  what  is  of  weight  against  Novelty  for  their  way. 

And  now  therefore  seeing  the  Lord,  in  whose  hand  is  the  heart  of  Princes,  hath  put  into 
the  hearts  of  our  Governors,  to  tolerate  and  permit  (as  they  have  done  many  years)  persons 
of  each  persuasion,  to  enjoy  their  Consciences,  though  neither  come  up  to  the  Rule  estab- 
lished by  Autliority :  And  that  which  is  more,  to  give  us  botli  Protection,  and  the  same  en- 
couragement, that  the  most  devoted  Conformists  in  those  former  Superstitious  Times  en- 
joyed ;  yea,  and  by  a  public  Law  to  establish  this  Liberty  for  time  to  come ;  and  yet  further, 
in  the  midst  of  our  fears,  to  set  over  us  a  Prince  that  owns  this  Establishment,  and  cordially 
resolves  to  secure  our  Churches  in  tlie  enjoyment  of  these  Liberties,  if  we  abuse  them  not  to 
the  disturbance  of  the  Civil  Peace. 

This  should  be  a  very  great  eugngcinent  upon  the  lieai  ts  of  all,  though  of  different  persua- 
sions, to  endeavor  our  utmost,  jointly  to  promote  the  honor  and  prosperity  of  such  a  Gov- 
ernment and  Governors  by  whatsoever  means,  which  in  our  Callings  as  Ministers  of  the 
Gospel,  and  as  Churches  of  Jesus  Christ  the  Prince  of  Peace,  we  are  any  way  able  to  do ;  as 
also  to  be  peaceably  disposed  one  towards  another,  and  with  mutual  toleration  to  love  as 
brethren,  notwithstanding  such  differences :  remembering,  as  it's  very  equal  we  should,  the 
differences  that  are  between  Presbyterians  and  Independents  being  differences  between  fellow- 
servants,  and  neither  of  them  having  authority  given  from  God  or  Man,  to  impose  their 
Opinions,  one  more  tiian  the  other.  That  our  Governors  after  so  solemn  an  establishment, 
should  thus  bear  with  us  both,  in  our  greater  differences  from  their  Rule :  and  after  this,  fur 
any  of  us  to  take  a  fellow-servant  by  the  throat,  ujioii  the  account  of  a  lesser  reckoning,  and 
nothing  due  to  him  upon  it,  is  to  forget,  at  least  not  to  exercise,  that  compassion  and  tender- 
ness we  have  found,  where  we  had  less  ground  to  challenge  or  e.xpect  it. 


718  SYMBOLA  EVAKGELICA. 

Our  prayer  unto  God  is,  That  whereto  we  have  ah-eady  attained,  we  all  may  walk  by  the 
s;iiiie  rule,  and  that  wiierein  we  are  otherwise  minded,  God  would  leveal  it  to  us  in  his  due 
time. 

A  Declaration  of  Faith. 

[As  the  Savoy  Dechiration  is  merely  a  modification  of  the  Westminster  Coufessiou  to  suit  theCongre- 
gatioiiai  polity,  it  is  only  necessary  to  note  tlie  principal  omissions,  additions,  and  changes,  which  will 
be  better  understood  by  comparison  with  the  corresponding  original  and  with  the  more  thorough  change 
made  by  the  American  Presbyterians  in  Chap.  XXIII.  3.] 

Chap.  XX.  is  added  to  the  Westminster  Confession  (which  accounts  for  the  change  of 
numbers  of  chapters  after  Chap.  XX.),  and  reads  as  follows: 

CHAPTER    XX. 

Of  the  Gospel,  and  of  the  Extent  of  the  Grace  thereof. 

I.  The  covenant  of  works  being  broken  by  sin,  and  made  unprofitable 
unto  life,  God  w-as  pleased  to  give  unto  the  elect  the  promise  of  Cln'ist, 
the  seed  of  the  woman,  as  the  means  of  calling  them,  and  begetting  in 
tliem  faith  and  repentance.  In  this  promise  the  gospel,  as  to  the  sub- 
stance of  it,  was  revealed,  and  was  therein  effectual  for  the  conversion 
and  salvation  of  sinners. 

II.  This  promise  of  Chi-ist,  and  salvation  by  him,  is  revealed  only  in 
and  by  the  AVord  of  God ;  neither  do  the  works  of  creation  or  provi- 
dence, with  the  light  of  nature,  make  discovery  of  Christ,  or  of  grace 
by  him,  so  much  as  in  a  general  or  obscure  M'ay ;  much  less  that  men, 
destitute  of  the  revelation  of  him  by  the  promise  or  gospel,  should  be 
enabled  thereby  to  attain  saving  faith  or  repentance. 

III.  The  revelation  of  the  gospel  unto  sinneis,  made  in  divers  times 
and  by  sundry  parts,  Mith  the  addition  of  promises  and  precepts  for 
the  obedience  recpiired  therein,  as  to  the  nations  and  persons  to  whom 
it  is  granted,  is  merely  of  the  sovereign  will  and  good  pleasure  of  God, 
not  being  annexed  bj'  virtue  of  any  promise  to  the  due  improvement 
of  men's  natural  abilities,  by  virtue  of  coimnon  light  received  M-ithout 
it,  which  none  ever  did  make,  or  can  so  do:  and  therefore  in  all  ages 
the  ])ieaching  the  gospel  hath  been  granted  unto  persons  and  nations, 
as  to  the  e.xtent  or  straitening  of  it,  in  great  variety,  according  to  the 
counsel  of  the  will  of  God. 

IV.  Although  the  gos]iel  be  the  only  outward  means  of  revealing 
Christ  and  saving  grace,  and  is  as  such  abundantly  sufficient  there- 
unto ;  yet  that  men  who  ai'e  dead  in  trespasses  may  be  born  again, 


THE  SAVOY  DECLARATION,  1658. 


719 


quickened,  or  regenerated,  there  is  moreover  necessary  an  effectual, 
irresistible  work  of  tlie  Holy  Ghost  upon  the  whole  soul,  for  the  pro- 
ducing in  them  [of]  a  new  spiritual  life,  without  which  no  other  means 
are  sufficient  for  their  conversion  unto  God. 


In  tlie  chapter  on  'Cliiistian  Liberty  and  Liberty  of  Conscience'  slight  modifications  are 
made  in  two  sections,  as  follows : 


Savoy  Declakation. 
Chap.  XXI. 

II.  God  alone  is  Lord  of  the  con- 
science, and  hath  left  it  free  from 
the  doctrines  and  commandments 
of  men,  which  are  in  any  thing 
contrary  to  his  Word,  or  not  con- 
tained in  it ;  so  that  to  believe 
such  doctrines,  or  to  obey  such 
commands  out  of  conscience,  is  to 
betray  true  liberty  of  conscience ; 
and  the  requiring  of  an  implicit 
faith  and  an  absolute  and  blind 
obedience  is  to  destroy  liberty  of 
conscience,  and  reason  also. 

III.  They  who,  upon  pretense  of 
Christian  liberty,  do  practice  any 
sin,  or  cherish  any  lust,  as  they 
do  thereby  pervert  the  main. de- 
sign of  the  grace  of  the  gospel  to 
their  own  destruction ;  so  they 
wliolly  destroy  the  end  of  Chris- 
tian liberty,  which  is,  that  being 
delivered  out  of  the  hands  of  our 
CTiemics,  we  might  serve  the  Lord  I 
witliout  fear,  in  holiness  and  right- 
eousness before  him  all  the  days 
of  our  life. 


Westminster  Confession. 

Chap.  XX. 

II.  God  alone  is  Lord  of  the  con- 
science, and  luxth  left  it  free  from 
the  doctrines  and  conmiandments 
of  men,  which  are  in  any  thing 
contrary  to  his  Word,  or  beside 
it,  in  matters  of  faith  or  wor- 
ship ;  so  that  to  believe  such  doc- 
trines, or  to  obey  such  command- 
ments out  of  conscience,  is  to  be- 
tray true  liberty  of  conscience ; 
and  the  requiring  of  an  implicit 
faith  and  an  absolute  and  blind 
obedience  is  to  destroy  liberty  of 
conscience,  and  reason  also. 

III.  They  who,  upon  pretense  of 
Christian  liberty,  do  practice  any 
sin,  or  cherish  any  lust,  do  thereby 
destroy  the  end  of  Christian  lib- 
erty; which  is,  that  being  deliv- 
ered out  of  the  hands  of  our  ene- 
mies, we  might  serve  tlie  Lord  with- 
out fear,  in  holiness  and  righteous- 
ness before  him  all  the  days  of  our 
life. 


720 


SYMBOLA  EVANGELICA. 


The  fomlli  and  last  section  of  Cliap.  XX.  of  the  Westminster  Confession,  wiiicli  gives  the 
civil  magistrate  tlie  power  of  punishing  heresy,  is  entirely  omitted.  The  American  Re- 
vision of  the  Westminster  Confession  omits  only  the  last  clause  (which  is  really  the  only 
objectionable  feature),  'and  by  the  power  of  the  civil  magistrate.' 


Savoy  Declauation. 

Chap.  XXIV.— 0/ Me  Civil 
Magistrate. 

III.  Altliough  tlie  mag- 
istrate is  bound  to  encour- 
age, promote,  and  i)rotect 
the  professors  and  profes- 
sion of  the  gospel,  and  to 
manage  and  order  civil 
administrations  in  a  due 
subserviency  to  the  inter- 
est of  Christ  in  tlie  world, 
and  to  that  end  to  take 
care  that  men  of  corrupt 
minds  and  conversations 
do  not  licentiously  pub- 
lish and  divulge  blasi^he- 
my  and  errors,  in  their 
own  nature  subverting  the 
faith  and  inevitably  de- 
stroying the  souls  of  them 
that  receive  them ;  yet  in 
such  differences  about  the 
doctrines  of  the  gospel,  or 
ways  of  the  worship  of 
God,  as  may  befall  men 
e.\erci.sing  a  good  con- 
science, manifesting  it  in 
their  conversation,  and 
holding  the  foundation, 
not  disturbing  others  in 
their  ways  or  worshij) 
that  differ  from  them, 
there  is  no  warrant  for 
the  magistrate  under  the 
gospel  to  abridge  them  of 
their  liberty. 


Westminster    Confes- 
sion. 

Chap.  XXIIL— 0/Me  Civil 
Magistrate. 

III.  Tlie  civil  magistrate 
may  not  assume  to  him- 
self the  administration  of 
the  Word  and  Sacraments, 
or  the  power  of  the  keys 
of  the  kingdom  of  heav- 
en :  yet  he  hath  author- 
ity, and  it  is  his  duty  to 
take  order,  that  unity  and 
peace  be  2>i"Pserved  in  the 
Cliurch,  that  the  truth  of 
God  be  kept  ijure  and 
entire,  that  all  bla.sphe- 
mies  and  heresies  be  sup- 
2:)ressed,  all  corruptions 
and  abuses  in  worship 
and  discipline  prevented 
or  reformed,  and  all  the 
ordinances  of  God  duly 
settled,  administered,  and 
observed.  For  the  better 
effecting  whereof  he  hath 
power  to  call  synods,  to 
be  jjresent  at  them,  and 
to  provide  that  whatso- 
ever is  transacted  in  them 
be  according  to  the  mind 
of  God. 


Ameu.  Puesb.  Revision 

OF   THE  WeSTM.  CoNF. 

Chap.  XXIII.— 0/  the  Civil 
Magistrate. 

III.  Civil  magistrates  may 
not  assume  to  themselves 
the  administration  of  the 
Word  and  Sacraments;  or 
the  power  of  the  keys  of 
the  kingdom  of  heaven : 
or,  in  the  least,  interfere 
in  matters  of  faith.  Yet 
as  nursing  fathers,  it  is  the 
duty  of  civil  magistrates 
to  protect  the  Church  of 
our  common  Lord,  with- 
out giving  the  preference 
to  any  denomination  of 
Christians  above  the  rest, 
in  .such  a  manner  that  all 
ecclesiastical  persons  what- 
ever shall  enjoy  the  full, 
free,  and  unquestioned  lib- 
erty of  discharging  every 
part  of  their  sacred  func- 
tions, without  violence  or 
danger.  And,  as  Jesus 
Christ  hath  ai)pointed  a 
regular  government  and 
disci jjline  in  his  Church, 
no  law  of  any  common- 
wealth should  interfere 
with,  let,  or  hinder  the  due 
exercise  thereof,  among  the 
voluntary  members  of  any 
denomination  of  Chris- 
tians, according  to  their 
own  profession  and  belief. 


Till-:  SAVOY  DECLARATION,  1G58. 


721 


Savoy  Declaration. 


Westminster   Confes- 
sion. 


Amer.  Presb.  Revision 

OP   THE  WeSTM.   CoNF. 

It  is  tlie  duty  of  civil  mag- 
istrates to  protect  the  per- 
son and  good  name  of  all 
their  people,  in  such  an 
effectual  manner  as  that 
no  person  be  suffered,  ei- 
ther upon  pretense  of  re- 
ligion or  infidelity,  to  offer 
any  indignity,  violence, 
abuse,  or  injury  to  any 
other  person  -whatsoever: 
and  to  take  order  that  all 
religious  and  ecclesiastical 
assemblies  be  lield  without 
molestation  or  disturbance. 


In  Chap.  XXV.,  'Of  Maiiinge,'  tlie  Savoy  Declaration  omits  sections  a  and  0,  and  the 
List  clause  of  section  +,  Clui]).  XXIV.,  of  the  Westminster  Confession. 


Savoy  Declakation. 

Chap.  XXVI.  — 0///(e  Church. 

I.  The  catliolic  or  universal 
Chiircli,  Avliicli  is  invisible,  consists 
of  tlie  whole  number  of  the  elect, 
that  have  been,  are,  or  shall  be 
gathered  into  one  nnder  Christ, 
the  Head  thereof ;  and  is  the 
spouse,  tlie  body,  the  fullness  of 
him  that  iilletli  all  in  all. 

II.  The  whole  body  of  men 
thi'oiighont  tlie  world,  professing 
the  faith  of  the  gospel,  and  obe- 
dience unto  God  by  Christ  ac- 
cording unto  it,  not  destroying 
their  own  profession  by  any  er- 
rors everting  the  foundation,  or 
unlioliness  of  conversation,  are. 
and    mav    be    called    the    visible 


Westminster  Confession. 

Chap.  XXY.  —  0/the  Church. 

I.  The  catholic  or  universal 
Church,  which  is  invisible,  consists 
of  the  whole  number  of  the  elect, 
that  have  been,  are,  or  shall  be 
gathered  into  one,  under  Christ  the 
Head  thereof ;  and  is  the  spouse, 
the  body,  the  fullness  of  him  that 
filleth  all  in  all. 

II.  The  visible  Chnrch,  wdiich  is 
also  catholic  or  universal  under 
the  gospel  (not  confined  to  one 
nation  as  before  under  the  law), 
consists  of  all  those,  throughout 
the  woi'ld,  that  profess  the  true 
religion,  and  of  their  children  ; 
and  is  the  kingdom  of  the  Lord 
Jesus  Christ,  the  house  and  fam- 


SYMBOL  A  KVANGELICA. 


catholic  Church  of  Christ,  al- 
though as  sucli  it  is  not  intrusted 
with  tlie  administration  of  any 
ordinances,  or  hath  any  officers 
to  rule  or  govern  in  or  over  the 
whole  body. 


III.  The  purest  churches  under 
lieaven  are  subject  butli  to  niixture 
and  error,  and  some  have  so  degen- 
erated as  to  become  no  churches 
of  Clirist,  but  synagogues  of  Sa- 
tan. Nevertlieless,  Christ  always 
liatli  had,  and  ever  sliall  liave  a 
visible  kingdom  in  tin's  world,  to 
tlie  end  thereof,  of  such  as  believe 
in  ln*m,and  make  profession  of  liis 
name. 


ily  of  God,  out  of  which  there  is 
no  ordinary  possibility  of  salva- 
tion. 


III.  Unto  this  catholic  visible 
Church  Christ  liatli  given  tlie  min- 
istry, oracles,  and  ordinances  of 
God,  for  the  gathering  and  per- 
fecting of  the  saints,  in  this  life, 
to  the  end  of  the  world :  and  doth 
by  his  own  presence  and  Spirit, 
according  to  his  promise,  make 
them  effectual  thereunto. 

IV.  This  catholic  Church  hath 
been  sometimes  more,  sometimes 
less  visible.  And  particular  church- 
es, which  are  members  thereof, 
are  moj'e  or  less  pure,  according 
as  the  doctrine  of  the  gospel  is 
taught  and  embraced,  ordinances 
administered,  and  public  worship 
performed  more  or  less  purely  in 
them. 

V.  The  purest  churches  under 
heaven  are  subject  both  to  mixt- 
ure and  error ;  and  some  have 
so  degenerated  as  to  become  no 
churches  of  Christ,  but  syna- 
gogues of  Satan,  Nevertheless, 
there  shall  be  always  a  Church 
on  earth  to  worship  God  accord- 
iiiir  to  his  will. 


ly.  There  is  no  other  head  of 
the  Church  but  the  Lord  Jesus 
Christ ;  nor  can  the  Pope  of  Rome 
in  any  sense  be  head  thereof;  but 
it  [he]  is  that  Antichrist,  that  man 
of  sin  and  son  of  perdition  that 
exalteth  himself  in  tiie  Church 
against  Christ,  and  all  that  is 
called  God,  whom  the  Lord  shall 
destroy  with  the  brightness  of  his 


THE  SAVOY  DECLARATION,  1058.  723 

VI.  There  is  no  other  head  of  the 
Church  but  the  Lord  Jesus  Christ : 
nor  can  the  Pope  of  Rome,  in  any 
sense,  be  head  thereof ;  but  is  that 
Antichrist,  that  man  of  sin  and  son 
of  perdition  that  exalteth  himself 
in  the  Church  against  Christ,  and 
all  that  is  called  God. 


connng. 

Y.  As  the  Lord  is  in  care  and 
love  towards  his  Church,  hath  in 
his  infinite  wise  providence  exer- 
cised it  with  great  variety  in  all 
ages,  for  the  good  of  them  that 
love  him,  and  his  own  glory;  so, 
according  to  his  promise,  we  ex- 
pect that  in  tlie  latter  days,  Anti- 
christ being  destroyed,  the  Jews 
called,  and  the  adversai'ies  of  the 
kingdom  of  his  dear  Son  broken, 
the  churches  of  Christ  being  en- 
larged and  edified  through  a  free 
and  })lentiful  communication  of 
light  and  grace,  shall  enjo}'  in  this 
world  a  more  quiet,  peaceable,  and 
glorious  condition  than  they  have 
enjoyed. 


These  Savoy  modificntions  and  changes  of  the  Westminster  Confession  were  approved  and 
adopted  by  American  Congregationalists  in  the  Synod  of  Boston,  1680,  and  in  the  Synod 
at  Saybrook,  1708. 


724  SYMBOLA  EVANGELICA. 


Of    the   Institction    of   Churches,  and   the   Order    appointed    in 
TiiEM  BY  Jesus  Christ. 

I.  By  the  appointment  of  the  Father,  all  Power  for  the  Calling,  In- 
stitution, Order,  or  Government  of  the  Church  is  invested  in  a  Supreme 
and  Sovereign  manner  in  the  Lord  Jesus  Christ,  as  King  and  Head 
thereof. 

II.  In  the  execution  of  this  Power  wherewith  he  is  so  intrusted  the 
Lord  Jesus  calleth  out  of  the  World  unto  Communion  with  himself 
those  that  are  given  unto  him  by  his  Fathei",  that  they  may  walk  be- 
fore him  in  all  the  ways  of  Obedience  which  he  prescribed  to  them 
in  his  Word. 

III.  Those  thus  called  (through  the  Ministry  the  Word  by  his  Spirit) 
he  coramandeth  to  walk  together  in  particular  Societies  or  Churches, 
for  their  mutual  edification  and  the  due  performance  of  that  public 
Worship  which  he  requireth  of  them  in  this  world. 

IV.  To  each  of  these  Churches  thus  gathered,  according  unto  his 
mind  declared  in  his  Word,  he  hath  given  all  that  Power  and  Au- 
thority which  is  any  way  needful  for  their  carrying  on  tliat  Order  in 
AVorship  and  Discipline  which  he  hath  instituted  for  them  to  observe 
with  Commands  and  Kules  for  the  due  and  right  exerting  and  exe- 
cuting of  that  Power. 

V.  These  particular  Cliurches  thus  appointed  by  the  Authority  of 
Christ,  and  intrusted  with  power  from  him  for  the  ends  before 
expressed,  are  each  of  them  as  nnto  those  ends  the  seat  of  tliat 
Power  which  lie  is  [dcased  to  communicate  to  his  Saints  or  Sub- 
jects in  this  World,  so  that  as  such  they  receive  it  innnediately  from 
liimself. 

VI.  Besides  these  paiticular  Churches,  there  is  not  instituted  by 
Christ  any  Church  more  extensive  or  Catholic  intrusted  with  power 
for  the  administration  of  his  Ordinances  or  tlie  execution  of  any  au- 
tiiority  in  his  Name. 

VII.  A  particular  Clnirch  gathered  and  completed  according  to  the 
mind  of  Christ  consists  of  Officers  and  Members:  The  Lord  Christ 
having  given  to  his  called  ones  (united  according  to  his  appointment 
in  Clnn-ch  order)  Liberty  and  Power  to  choose  Persons  fitted  by  the 


THE  SAVOY  DECLARATION,  1G58.  725 

Holy  Ghost  for  that  purpose,  to  be  over  them,  and  to  minister  to  them 
in  the  Lord. 

VIII.  The  Members  of  these  Churches  are  Saints  by  CalKng,  visibly 
manifesting  and  evidencing  (in  and  by  their  profession  and  walking) 
their  Obedience  unto  that  Call  of  Christ,  who  being  further  known 
to  each  other  by  their  confession  of  the  Faith  wrought  in  them  by 
the  power  of  God,  declared  by  themselves,  or  otherwise  manifested, 
do  willingly  consent  to  walk  together  according  to  the  appointment 
of  Christ,  giving  up  themselves  to  the  Lord  and  to  one  another 
by  the  AVill  of  God,  in  professed  subjection  to  the  Ordinances  of  the 
Gospel. 

IX.  The  Officers  appointed  by  Christ  to  be  chosen  and  set  apart  by 
the  Church  so  called,  and  gathered  for  the  peculiar  administration  of 
Ordinances  and'  execution  of  Power  or  Duty  which  he  intrusts  them 
with,  or  calls  them  to,  to  be  continued  to  the  end  of  the  World,  are 
Pastors,  Teacliers,  Elders,  and  Deacons. 

.  X.  Churches  thus  gathered  and  assembling  for  the  Worship  of 
GOD  are  thereby  visible  and  public,  and  their  Assemblies  (in  what 
place  soever  they  are,  according  as  they  have  liberty  or  opportunity) 
are  therefore  Church  or  Public  Assemblies. 

XL  The  way  appointed  by  Christ  for  the  calling  of  any  person,  fitted 
and  gifted  by  the  Holy  Ghost,  unto  the  Office  of  Pastor,  Teacher,  or 
Elder,  in  a  Church,  is  that  he  be  chosen  thereunto  by  the  common 
suffrage  of  the  Church  itself,  and  solemnly  set  apart  by  Fasting  and 
Prayer,  with  Imposition  of  Hands  of  the  Eldership  of  that  Church, 
if  there  be  any  before  constituted  therein :  And  of  a  Deacon,  that  he 
be  chosen  by  the  like  suffrage,  and  set  apart  by  Prayer  and  the  like 
Imposition  of  Hands. 

XII.  The  Essence  of  this  Call  of  a  Pastor,  Teacher,  or  Elder  unto 
Office  consists  in  the  Election  of  the  Church,  together  with  his  accep- 
tation of  it,  and  separation  by  Fasting  and  Prayer :  And  those  who  are 
so  chosen,  though  not  set  apart  by  Imposition  of  Hands,  are  rightly 
constituted  Ministers  of  Jesus  Christ,  in  whose  Xame  and  Authority 
they  exercise  the  Ministry  to  them  so  committed.  The  Calling  of 
Deacons  consisteth  in  the  like  Election  and  acceptation,  with  separa- 
tion by  Prayei". 

XIII.  Altliounrh  it  be  incumbent  on  the  Pastors  and  Teachers  of  the 


72 G  SYMBOLA  EVANGELICA. 

Cliurclies  to  be  instant  in  Preaching  the  Word,  by  way  of  Office,  yet 
tlie  work  of  Preacliing  the  Word  is  not  so  peculiarly  confined  to  them 
but  that  others  also  gifted  and  fitted  by  the  Holy  Ghost  for  it,  and  ap- 
proved (being  by  laAvful  ways  and  means  in  the  Providence  of  God 
called  thereunto),  may  publicly,  ordinarily,  and  constantly  perform  it, 
so  that  they  give  themselves  iip  thereunto. 

XIV.  However,  they  M-ho  are  engaged  in  the  w^ork  of  Public 
Preaching,  and  enjoy  the  Public  Maintenance  upon  that  account,  are 
not  thereby  obliged  to  dispense  the  Seals  to  any  other  than  such  as 
(being  Saints  by  Calling,  and  gathered  according  to  the  Order  of  the 
Gospel)  they  stand  related  to,  as  Pastors  or  Teachers ;  yet  ought  they 
not  to  neglect  others  living  within  their  Parochial  Bounds,  but  besides 
their  constant  public  Preaching  to  them,  they  ought  to  inquire  after 
their  profiting  by  the  Word,  instructing  them  in  and  pressing  upon 
them  (whether  young  or  old)  the  great  Doctrines  of  the  Gospel,  even 
personally  and  particularly,  so  far  as  their  strength  and  time  will 
ad  mit. 

XY.  Ordination  alone,  without  the  Election  or  precedent  consent  of 
the  Church,  by  those  who  formerly  have  been  Ordained  by  virtue  of 
that  Power  they  have  received  by  their  Ordination,  doth  not  constitute 
any  person  a  Church-Officer,  or  communicate  Office-power  unto  him. 

XVI.  A  Clnn-ch  furnished  with  Officers  (according  to  the  mind  of 
Christ)  hath  full  power  to  administer  all  his  Ordinances;  and  where 
there  is  want  of  any  one  or  more  Officers  required,  that  Officer,  or  those 
which  are  in  the  Church,  may  administer  all  the  Ordinances  proper  to 
their  particular  Duty  and  Offices ;  but  where  there  are  no  Teaching 
Officers,  none  may  administer  the  Seals,  nor  can  the  Church  authorize 
any  so  to  do. 

XVII.  In  the  carrying  on  of  Church  administrations,  no  person 
ought  to  be  added  to  the  Church  but  by  the  consent  of  the  Church 
itself;  that  so  love  (without  dissimulation)  may  be  preserved  between 
all  the  Members  thereof. 

XVIII.  Whereas  the  Lord  Jesus  Christ  hath  appointed  and  insti- 
tuted as  a  means  of  Edification  that  those  who  walk  not  according  to 
the  Pules  and  Laws  appointed  by  him  (in  respect  of  Faith  and  Life,  so 
that  just  offense  doth  arise  to  the  Church  thereby)  be  censured  in  liis 
Name  and  Authority :  Every  Church  liath  power  in  itself  to  exercise 


THE  SAVOY  DECLARATION,  1658.  727 

and  execute  all  those  Censures  appointed  by  him,  in  tlie  way  and  Order 
prescribed  in  the  Gospel. 

XIX.  The  Censures  so  appointed  by  Christ  are  Admonition  and 
Excommunication ;  and  whereas  some  offenses  are  or  may  be  known 
only  to  some,  it  is  appointed  by  Christ  that  those  to  whom  they  arc  so 
known  do  first  admonish  the  offender  in  private  (in  public  offenses 
where  any  sin,  before  all),  and  in  case  of  non-amendment  upon  private 
admonition,  the  offense  being  related  to  the  Church,  and  the  offender 
not  manifesting  his  repentance,  he  is  to  be  dulj'  admonished  in  the 
Name  of  Christ  by  the  whole  Church,  by  the  Ministry  of  the  Elders  of 
the  Church ;  and  if  this  Censure  prevail  not  for  his  repentance,  then 
he  is  to  be  cast  out  by  Excommunication,  with  the  consent  of  the 
Church. 

XX.  As  all  Believers  are  bound  to  join  themselves  to  particular 
Churches,  when  and  wliere  they  liave  opportunity  so  to  do,  so  none 
are  to  be  admitted  unto  the  Privileges  of  the  Churches,  who  do  not 
submit  themselves  to  the  Rule  of  Christ  in  the  Censures  for  the  Gov- 
ernment of  them. 

XXI.  This  being  the  way  prescribed  by  Christ  in  case  of  offense,  no 
Church-members,  upon  any  offenses  taken  by  them,  having  performed 
their  duty  required  of  them  in  this  matter,  ought  to  disturb  any 
Church  order,  or  absent  themselves  from  the  public  Assemblies  or  the 
Administration  of  any  Ordinances,  upon  that  pretense,  but  to  wait 
upon  Christ  in  the  further  proceeding  of  the  Church. 

XXII.  The  Power  of  Censures  being  seated  by  Christ  in  a  particu- 
lar Church,  is  to  be  exercised  only  towards  particular  members  of  each 
Church  respectively  as  such ;  and  there  is  no  power  given  by  him  unto 
any  Synods  or  Ecclesiastical  Assen)blies  to  Excommunicate,  or  bj'  their 
public  Edicts  to  threaten  Excommunication  or  other  Church  Censures 
against  Churches,  Magistrates,  or  their  people,  upon  any  account,  no 
man  being  obnoxious  to  that  Censure  but  upon  his  personal  miscar- 
riage as  a  Member  of  a  particular  Church. 

XXIII.  Although  the  Church  is  a  Society  of  men  assembling  for 
the  celebration  of  the  Ordinances  according  to  the  appointment  of 
Christ,  yet  every  Society  assembling  for  that  end  or  purpose,  upon  the 
account  of  cohabitation  Mnthin  any  civil  Precincts  or  Bounds,  is  not 
thereby  constituted  a  Church,  seeing  thei-e   may  be  wanting  among 

Vol.  III.— a  a  a 


728  SYMBOLA  EVANGELICA. 

them  what  is  essentially  required  thereunto;  and  therefore  a  Believer 
living  ■\vitli  others  in  such  a  Precinct  may  join  himself  with  any 
Church  for  his  edification. 

XXIV.  For  the  avoiding  of  differences  that  may  otherwise  arise,  for 
the  greater  Solemnity  in  the  Celebration  of  the  Ordinances  of  Christ, 
and  the  opening  a  way  for  the  larger  usefulness  of  the  Gifts  and 
Graces  of  the  Holy  Ghost,  Saints  living  in  one  City  or  Town,  or 
within  such  distances  as  that  they  may  conveniently  assemble  for  di- 
vine Worship,  ought  rather  to  join  in  one  Church  for  their  mutual 
strengthening  and  edification  than  to  set  up  many  distinct  Societies. 

XXY.  As  all  Churches  and  all  the  members  of  them  are  bound  to 
pray  continually  for  the  good  or  prosperity  of  all  the  Churches  of 
Christ  in  all  places,  and  upon  all  occasions  to  further  it  (Every  one 
within  the  bounds  of  their  Places  and  Callings,  in  the  exercise  of  their 
Gifts  and  Graces),  So  the  Churches  themselves  (when  planted  by  the 
Providence  of  God  so  as  they  may  Iiave  opportunity  and  advantage 
for  it)  ought  to  hold  communion  amongst  themselves  for  their  i:)eace, 
increase  of  love,  and  mutual  edification. 

XXYI.  In  Cases  of  Difiicultles  or  Differences,  either  in  point  of 
Doctrine  or  in  Administrations,  wherein  either  the  Churches  in  general 
are  concerned,  or  any  one  Church,  in  their  Peace,  Union,  and  Edifica- 
tion, or  any  Member  or  Members  of  any  Church  are  injured  in  or  by 
any  proceeding  in  Censures  not  agreeable  to  Truth  and  Order,  it  is 
according  to  the  mind  of  Christ  that  many  Churches  holding  com- 
munion together  do  by  their  Messengers  meet  in  a  Synod  or  Council 
to  consider  and  give  their  advice  in  or  about  that  matter  in  difference, 
to  be  reported  to  all  the  Churches  concerned :  Howbeit,  these  Synods 
so  assembled  are  not  intrusted  with  any  Church  Power  properly  so 
called,  or  with  any  Jurisdiction  over  the  Churches  themselves,  to  ex- 
ercise any  Censures,  either  over  any  Churches  or  Persons,  or  to  impose 
their  determinations  on  the  Churches  or  Ofiicers. 

XXVII.  Besides  these  occasioned  Synods  or  Councils,  there  are  not 
instituted  by  Christ  any  stated  Synods  in  a  fixed  Combination  of 
Churches  or  their  Officers  in  lesser  or  greater  Assemblies,  nor  are 
there  any  Synods  appointed  by  Christ  in  a  way  of  Subordination  to 
one  another. 

XXVIII.  Persons  that  are  joined  in  Church-fellowship,  ought  not 


THE  SAVOY  DECLARATION,  1658.  729 

lightly  or  without  just  cause  to  withdraw  themselves  from  the  com- 
munion of  the  Church  whereunto  they  are  so  joined :  Nevertheless, 
where  any  person  can  not  continue  in  any  Church  without  his  sin, 
either  for  want  of  the  Administration  of  any  Ordinances  instituted  by 
Christ,  or  by  his  being  deprived  of  his  due  Privileges,  or  compelled  to 
any  thing  in  practice  not  warranted  by  the  AVord,  or  in  case  of  Perse- 
cution, or  upon  the  account  of  conveniency  of  habitation ;  he,  consult- 
ing with  the  Church,  or  the  Officer  or  Officers  thereof,  may  peaceably 
depart  from  the  communion  of  the  Church  wherewith  he  hath  so 
walked,  to  join  himself  with  some  other  Church  where  he  may  en- 
joy the  Ordinances  in  the  parity  of  the  same,  for  his  edification  and 
consolation. 

XXIX.  Such  reforming  Churches  as  consist  of  Persons  sound  in 
the  Faith,  and  of  Conversation  becoming  the  Gospel,  ought  not  to  re- 
fuse the  communion  of  each  othei',  so  far  as  may  consist  w^ith  their 
own  Principles  respectively,  though  they  walk  not  in  all  things  accord- 
ing to  the  same  Rules  of  Church  Order. 

XXX.  Churches  gathered  and  walking  according  to  the  mind  of 
Christ,  judging  other  Churches  (though  less  pure)  to  be  true  Churches, 
may  receive  unto  occasional  communion  with  them  such  Members  of 
those  Churches  as  are  credibly  testified  to  be  godly  and  to  live  without 
offense. 


';'30  SYMBOLA  EVANGELICA. 


THE  DECLARATION  OF  THE  CONGREGATIONAL  UNION 
OF  ENGLAND  AND  WALES.    A.D.  1833. 

[This  is  priuted  annually  in  tlie  Congrerjational  Ycar-Book,  Loudon.     See  Vol.1,  p.  730.] 

Declaeation  of  the  Faith,  Church  Okder,  and  Discipline  of  the 
Congregational  or  Independent  Dissenters. 

Adopted  at  the  Annual  Meeting  of  the  Congregational  Union, 

May,  1833. 

The  Congregational  Churches  in  Engl.ind  and  Wales,  frequently  called  Independent, 
hold  the  following  doctrines,  as  of  divine  authority,  and  as  the  foundation  of  Christian  faith 
and  practice.  They  are  also  formed  and  governed  according  to  the  principles  hereinafter 
stated. 

PRELIMINARY    NOTES. 

1.  It  is  not  designed,  in  the  following  summary,  to  do  more  than  to  state  the  leading  doc- 
trines of  faith  and  order  maintained  by  Congregational  Churches  in  general. 

2.  It  is  not  proposed  to  offer  any  proofs,  reasons,  or  arguments,  in  support  of  the  doctrines 
herein  stated,  but  simply  to  declare  what  the  Denomination  believes  to  be  taught  by  the  pen 
of  inspiration. 

3.  It  is  not  intended  to  present  a  scholastic  or  critical  confession  of  faith,  but  merely  such 
a  statement  as  any  intelligent  member  of  the  body  might  offer,  as  containing  its  leading 
principles. 

4.  It  is  not  intended  that  the  following  statement  should  be  put  forth  with  any  authority, 
or  as  a  standard  to  which  assent  should  be  required. 

5.  Disallowing  the  utility  of  creeds  and  articles  of  religion  as  a  bond  of  union,  and  pro- 
testing against  subscription  to  any  human  formularies  as  a  term  of  communion,  Congrega- 
tionalists  are  yet  willing  to  declare,  for  general  information,  what  is  commonly  believed 
among  them,  reserving  to  every  one  the  most  perfect  liberty  of  conscience. 

G.  Upon  some  minor  points  of  doctrine  and  practice,  they,  differing  among  themselves, 
allow  to  each  other  the  right  to  form  an  unbiased  judgment  of  the  Word  of  God. 

7.  Thev  wish  it  to  be  observed,  that,  notwithstanding  their  jealousy  of  subscription  to 
creeds  and  articles,  and  their  disapproval  of  the  imposition  of  any  human  standard,  whether 
of  faith  or  discipline,  tliey  are  far  more  agreed  in  their  doctrines  and  practices  than  any 
Church  which  enjoins  subscription  and  enforces  a  human  standard  of  orthodoxy ;  and  they 
believe  that  there  is  no  minister  and  no  church  among  tiicm  that  would  deny  the  subst.^nce 
of  any  one  of  the  following  doctrines  of  religion,  though  each  might  prefer  to  state  his  senti- 
ments in  his  own  way. 

principles  of  religion. 
I.  The  Scriptures  of  the  Old  Testament,  as  received  by  the  Jews, 
and  the  books  of  the  New  Testament,  as  received  by  the  Primitive 
Christians  from  tlie  Evnngelists  and  Apostles,  Congregational  Churches 
believe  to  be  divinely  insi>iied.  and  of  supremo  anthority.  These  writ- 
ings, in  the  languages  in  which  they  were  originally  composed,  are  to 


CONGREGATIONAL  UNION  OF  ENGLAND  AND  WALES,  1833.        731 

be  consulted,  by  tbe  aids  of  sound  criticism,  as  a  final  appeal  in  all  con- 
troversies ;  but  the  common  version  they  consider  to  be  adequate  to 
the  ordinary  purposes  of  Christian  instruction  and  edification. 

II.  They  believe  in  One  God,  essentially  Avise,  holy,  just,  and  good; 
eternal,  infinite,  and  innnutable  in  all  natural  and  moral  perfections ; 
the  Creator,  Supporter,  and  Governor  of  all  beings  and  of  all  things, 

III.  They  believe  that  God  is  revealed  in  the  Scriptures,  as  the 
Father,  the  Son,  and  the  Holy  Spirit,  and  that  to  each  are  attributable 
the  same  divine  properties  and  perfections.  The  doctrine  of  the 
divine  existence,  as  above  stated,  they  cordially  believe,  without  at- 
tempting fully  to  explain. 

lY.  They  believe  that  man  was  created  after  the  divine  image,  sin- 
less, and,  in  his  kind,  perfect. 

V.  They  believe  that  the  first  man  disobeyed  the  divine  connnand, 
fell  from  his  state  of  innocence  and  purity,  and  involved  all  his  pos- 
terity in  the  consequences  of  that  fall. 

YI.  They  believe  that,  therefore,  all  mankind  are  born  in  sin,  and 
that  a  fatal  inclination  to  moral  evil,  utterly  incurable  by  human 
means,  is  inherent  in  every  descendant  of  Adam. 

YII.  They  believe  that  God,  having,  before  the  foundation  of  the 
world,  designed  to  redeem  fallen  man,  made  disclosures  of  his  mercy, 
which  were  the  grounds  of  faith  and  hope  from  the  earliest  ages. 

YIII.  They  believe  that  God  revealed  more  fully  to  Abraham  the 
covenant  of  his  grace,  and,  having  promised  that  from  his  descendants 
should  arise  the  Deliverer  and  Kedeemer  of  mankind,  set  that  patriarch 
and  his  posterity  apart,  as  a  race  specially  favored  and  separated  to 
his  service  :  a  peculiar  Church,  formed  and  carefully  preserved,  under 
the  divine  sanction  and  government,  until  the  birth  of  the  promised 
Messiah. 

IX.  They  believe  that,  in  the  fullness  of  the  time,  the  Son  of  God 
was  manifested  in  the  flesh,  being  born  of  the  Yirgin  Mary,  but  con- 
ceived by  the  power  of  the  Holy  Spirit;  and  that  our  Lord  Jesus 
Christ  was  both  the  Son  of  Man  and  the  Son  of  God ;  partaking  fully 
and  truly  of  human  nature,  though  without  sin — equal  with  the  Father 
and  'tlie  express  image  of  his  person.' 

X.  They  believe  that  Jesus  Christ,  tlie  Son  of  God,  revealed,  either 
personally  in  his  own  ministry,  or  by  the  Holy  Spirit  in  the  ministry 


732  SYMBOLA  EVANGELICA. 

of  liis  apostles,  the  whole  mind  of  God  for  our  salvation ;  and  that,  by 
his  obedience  to  the  divine  law  Avhilc  he  lived,  and  by  his  sufferings 
unto  death,  he  meritoriously  '  obtained  eternal  redemption  for  us ; '  hav- 
ing thereby  vindicated  and  illustrated  divine  justice,  'magnified  the 
law,'  and  '  brought  in  everlasting  righteousness.' 

XI.  They  believe  that,  after  his  death  and  resurrection,  he  ascended 
up  into  heaven,  where,  as  the  Mediator,  he  'ever  liveth'  to  rule  over 
all,  and  to  '  make  intercession  for  them  that  come  unto  God  by  him.' 

XII.  They  believe  that  the  Holy  Spirit  is  given,  in  consequence  of 
Christ's  mediation,  to  quicken  and  renew  the  hearts  of  men ;  and  that 
his  influence  is  indispensably  necessary  to  bring  a  sinner  to  true  re- 
pentance, to  produce  saving  faith,  to  regenerate  the  heart,  and  to  per- 
fect our  sanctification. 

XIII.  They  believe  that  we  are  justified  through  faith  in  Christ,  as 
'  the  Lord  our  righteousness,'  and  not '  by  the  works  of  the  law.' 

XIV.  The}'  believe  that  all  who  wnll  be  saved  were  the  objects  of 
God's  eternal  and  electing  love,  and  were  given  by  an  act  of  divine 
sovereignty  to  the  Son  of  God ;  which  in  no  way  interferes  with  the 
system  of  means,  nor  with  the  grounds  of  human  responsibility ;  being 
wholly  unrevealed  as  to  its  objects,  and  not  a  rule  of  human  duty. 

XY.  They  believe  that  the  Scriptures  teach  the  final  perseverance 
of  all  true  believers  to  a  state  of  eternal  blessedness,  which  thej'-  are 
appointed  to  obtain  through  constant  faith  in  Christ  and  uniform 
obedience  to  his  commands. 

XVI.  They  believe  that  a  holy  life  will  be  the  necessary  effect  of  a 
true  faith,  and  that  good  works  are  the  certain  fruits  of  a  vital  union 
to  Christ. 

XVII.  They  believe  that  the  sanctification  of  true  Christians,  or 
their  growth  in  the  graces  of  the  Spirit,  and  meetness  for  heaven,  is 
gradually  carried  on  through  the  whole  period  during  w'hich  it  pleases 
God  to  continue  them  in  the  present  life,  and  that,  at  death,  their  souls, 
perfectly  freed  from  all  remains  of  evil,  are  immediately  received  into 
the  presence  of  Christ. 

XVIII.  They  believe  in  the  perpetual  obligation  of  Baptism  and  the 
Lord's  Supper;  the  former  to  be  administered  to  all  converts  to  Chris- 
tianity and  their  children,  by  the  application  of  water  to  the  subject, 
'in  the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost;' 


CONGREGATIONAL  UNION  OF  ENGLAND  AND  WALES,  1833.        733 

and  the  latter  to  be  celebrated  by  Christian  churches  as  a  token  of 
faith  in  the  Saviour,  and  of  brotherly  love. 

XIX.  They  believe  that  Christ  will  finally  come  to  judge  the  whole 
human  race  according  to  their  works ;  that  the  bodies  of  the  dead  will 
be  raised  again ;  and  that  as  the  Supreme  Judge,  he  will  divide  the 
righteous  from  the  wicked,  wuU  receive  the  righteous  into  '  life  ever- 
lasting,' but  send  away  the  wicked  into  '  everlasting  punishment.' 

XX.  They  believe  that  Jesus  Christ  directed  his  followers  to  live 
together  in  Christian  fellowship,  and  to  maintain  the  communion  of 
saints;  and  that,  for  this  purpose,  the}'  are  jointly  to  observe  all  divine 
ordinances,  and  maintain  that  church  order  and  discipline  which  is 
either  expressly  enjoined  by  inspired  institution,  or  sanctioned  by  the 
undoubted  example  of  the  apostles  and  of  apostolic  churches. 

PKINCIPLES    OF    CHUECH   ORDER   AND   DISCIPLINE. 

I.  Tlie  Congregatioual  Churches  hold  it  to  be  tlie  will  of  Christ  that  true  believers  should 
voluntarily  assemble  together  to  observe  religious  ordinances,  to  promote  mutual  edification 
and  holiness,  to  perpetuate  and  propagate  the  gospel  in  the  world,  and  to  advance  the  glory 
and  worship  of  God,  through  Jesus  Christ ;  and  that-  each  society  of  believers,  having  these 
objects  in  view  in  its  formation,  is  properly  a  Christian  Church. 

II.  They  believe  that  the  New  Testament  contains,  either  in  the  form  of  express  statute,  or 
in  the  example  and  practice  of  apostles  and  apostolic  churches,  all  the  articles  of  faith  neces- 
sary to  be  believed,  and  all  the  principles  of  order  and  discipline  requisite  for  constituting 
and  governing  Christian  societies ;  and  that  human  traditions,  fathers  and  councils,  canons 
and  creeds,  possess  no  authority  over  the  foith  and  practice  of  Christians. 

III.  They  acknowledge  Christ  as  the  only  Head  of  the  Church,  and  the  officers  of  each 
cimrch  under  him,  as  ordained  to  administer  his  laws  impartially  to  all ;  and  their  only  ap- 
peal, in  all  questions  touching  their  religious  faith  and  practice  is  to  the  Sacred  Scriptures. 

IV.  They  believe  that  the  New  Testament  authorizes  every  Christian  church  to  elect  its 
own  officers,  to  manage  all  its  own  affiiirs,  and  to  stand  independent  of,  and  irresponsible  to, 
all  authority,  saving  tiiat  only  of  the  supreme  and  divine  Head  of  the  Church,  the  Lord  Je- 
sus Christ. 

V.  They  believe  that  tlie  only  officers  placed  by  the  apostles  over  individual  churches  are 
the  bisliops  or  pastors  and  the  deacons ;  the  number  of  these  being  dependent  upon  the  num- 
bers of  the  Church  ;  and  that  to  these,  as  the  officers  of  the  Church,  is  committed  respectively 
the  administration  of  its  spiritual  and  temporal  concerns — subject,  however,  to  the  approba- 
tion of  the  Church. 

VI.  They  believe  that  no  persons  should  be  received  as  members  of  Christian  churches 
but  such  as  make  a  credible  profession  of  Cln-istianity,  are  living  according  to  its  precepts, 
and  attest  a  willingness  to  be  subject  to  its  discipline ;  and  that  none  should  be  excluded 
from  the  fellowship  of  the  church  but  such  as  deny  the  faith  of  Christ,  violate  his  laws,  or 
refuse  to  submit  themselves  to  the  discipline  which  the  Word  of  God  enforces. 

VII.  The  power  of  admission  into  any  Christian  church,  and  rejection  from  it,  they  be- 
lieve to  be  vested  in  the  church  itself,  and  to  be  exercised  only  tln-ougli  the  medium  of  its 
own  officers. 

VIII.  Tiiey  believe  tliat  Christian  clmrches  should  statedly  meet  fur  tlie  celebration  of 
public  worshiji.  for  tlic  observance  of  the  Lord's  Supper,  and  for  the  sanctification  of  the  first, 
dav  of  tlie  week. 


734  SYMBOLA  EVANGELICA. 

IX.  Tliey  believe  that  the  power  of  a  Christian  church  is  purely  spiritual,  and  should  iu  no 
way  be  corriijitcd  by  union  with  temporal  or  civil  power. 

X.  They  believe  that  it  is  the  duty  of  Christian  churches  to  hold  communion  with  each 
other,  to  entertain  an  enlarged  affection  for  each  other,  as  members  of  the  same  body,  and  to 
co-operate  fur  the  promotion  of  the  Christian  cause ;  but  that  no  church,  nor  union  of 
churches,  has  any  right  or  power  to  interfere  with  the  faith  or  discipline  of  any  other  church, 
further  than  to  separate  from  such  as,  in  faith  or  pi'actice,  depart  from  the  gospel  of  Christ. 

XI.  They  believe  that  it  is  the  privilege  and  duty  of  every  church  to  call  forth  such  of  its 
members  as  may  appear  to  be  qualified  by  the  Holy  Spirit  to  sustain  the  office  of  the  minis- 
try ;  and  that  Christian  churches  unitedly  ought  to  consider  the  maintenance  of  the  Chris- 
tian ministry  in  an  adequate  degree  of  learning  as  one  of  their  especial  cares ;  that  the 
cause  of  the  gospel  may  be  both  honorably  sustained  and  constantly  promoted. 

XII.  They  believe  that  church  officers,  whether  bishops  or  deacons,  should  be  chosen  by 
the  free  voice  of  the  church ;  but  that  their  dedication  to  the  duties  of  their  office  should 
take  place  with  special  prayer,  and  by  solemn  designation,  to  which  most  of  the  churches 
add  the  imposition  of  hands  by  those  already  in  office. 

XIII.  They  believe  that  the  fellowship  of  every  Christian  church  should.be  so  liberal  as  to 
admit  to  communion  in  the  Lord's  Supper  all  whose  faith  and  godliness  are,  on  the  whole, 
undoubted,  though  conscientiously  diflfering  in  points  of  minor  importance;  and  that  this 
outward  sign  of  fraternity  in  Christ  should  be  co-extensive  with  the  fraternity  itself,  though 
without  involving  any  compliances  which  conscience  would  deem  to  be  sinful. 


Dkclaration   of   Faith    of    the   National    Council   of    Congrega- 
tional Churches,  held  at  Boston,  Mass.,  June  14-24,  1865. 

[This  Declaration  was  adopted  at  Plymouth,  Massachusetts,  on  the  spot  where  the  first  meeting- 
house of  the  '  Pilgiim  Fathers'  stood.  The  text  is  taken  from  the  Debates  and  Proceedings  of  the.  National 
Council  of  Congregational  Churches  (Boston,  1S60),  pp.  401-403,  as  compared  with  the  Congregational 
Mdnual  ou  Ecclesiastical  Politij,  published  by  the  Congregational  Board,  Boston,  1S72,  pp.  76-SO.] 

•  Standing  by  the  rock  where  the  Pilgrims  set  foot  npon  these  shores, 
upon  the  spot  Mhere  they  worshiped  God,  and  among  the  graves  of  the 
early  generations,  we.  Elders  and  Messengers  of  the  Congregational 
churches  of  the  United  States  in  National  Council  assembled — like 
them  acknowledging  no  rule  of  faith  but  the  Word  of  God— do  now 
declare  our  adherence  to  the  faith  and  order  of  the  apostolic  and 
primitive  churches  held  by  our  fathers,  and  substantially  as  embodied 
in  the  confessions  and  platforms  which  our  Synods  of  1648  and  1680 
set  forth  or  i-eaffirmed.  AVe  declare  that  the  experience  of  the  nearly 
two  and  a  half  centuries  which  have  elapsed  since  the  memorable  day 
when  our  sires  founded  here  a  Christian  Commonwealth,  with  all  the 
development  of  new  forms  of  error  since  their  times,  has  only  deepened 
our  coniidence  in  the  faith  and  polity  of  those  fathers.  We  bless  God 
for  the  inheritance  of  these  doctrines.     We   invoke  the  help  of  the. 


DECLARATION  OF  THE  BOSTON  COUNCIL,  18G5.  735 

Divine  Redeemer,  that,  through  the  presence  of  the  promised  Com- 
forter, he  will  enable  us  to  transmit  them  in  purity  to  our  children. 

In  the  times  that  are  before  us  as  a  nation,  times  at  once  of  duty 
and  of  danger,  we  rest  all  our  hope  in  the  gospel  of  the  Son  of  God. 
It  was  the  grand  peculiarity  of  our  Puritan  fathers  that  they  held 
this  gospel,  not  merely  as  the  ground  of  their  personal  salvation,  but  as 
declaring  the  worth  of  man  by  the  incarnation  and  sacrifice  of  the  Son 
of  God,  and  therefore  applied  its  principles  to  elevate  society,  to  regu- 
late education,  to  civilize  humanity,  to  purify  law,  to  reform  the 
Church  and  the  State,  and  to  assert  and  defend  liberty;  in  short,  to 
mold  and  redeem,  by  its  all-transforming  energy,  every  thing  that  be- 
longs to  man  in  his  individual  and  social  relations. 

It  was  the  faith  of  our  fathers  that  gave -us  this  free  land  in  which 
we  dwell.  It  is  by  this  faith  only  that  we  can  transmit  to  our  chil- 
dren a  free  and  happy,  because  a  Christian,  commonwealth. 

We  hold  it  to  be  a  distinctive  excellence  of  our  Congregational 
system  that  it  exalts  that  which  is  more  above  that  which  is  less  im- 
portant, and  by  the  simplicity  of  its  organization  facilitates,  in  com- 
munities where  the  population  is  limited,  the  union  of  all  true  believ- 
ers in  one  Christian  church,  and  that  the  division  of  such  communities 
into  sevei'al  weak  and  jealous  societies,  holding  the  same  common 
faith,  is  a  sin  against  the  unity  of  the  body  of  Christ,  and  at  once  the 
shame  and  scandal  of  Christendom. 

We  rejoice  that,  through  the  influence  of  our  free  system  of  apos- 
tolic order,  we  can  hold  fellowship  with  all  who  acknowledge  Christ, 
and  act  efficiently  in  the  work  of  i-estoring  unity  to  the  divided  Church, 
and  of  bringing  back  harmony  and  peace  among  all  '  who  love  our 
Lord  Jesus  Christ  in  sincerity.' 

Thus  recognizing  the  unity  of  the  Church  of  Christ  in  all  the  world, 
and  knowing  that  we  are  but  one  branch  of  Christ's  people,  while  ad- 
hering to  our  peculiar  faith  and  order,  we  extend  to  all  believers  the 
liand  of  Christian  fellowship  upon  the  basis  of  those  great  fundamental 
truths  in  which  all  Christians  should  agree. 

With  them  we  confess  our  faith  in  God,  the  Father,  the  Son,  and 
the  Holy  Ghost  [the  only  living  and  true  God]  ;^  in  Jesus  Christ,  the 

'  The  words  in  brackets  were  inadvertently  omitted  in  the  volume  of  Proceedings,  but  in- 
serted ill  the  text  of  the  Maminl.  Fee  Coii<j.  Quarterly,  Vol.  X.  p.  377,  where  Dr.  Quint 
shows  that  thev  belong  to  ihe  original  MS. — Ed. 


73G  SYMBOLA  EVANGELICA. 

incarnate  Word,  who  is  exalted  to  be  our  Redeemer  and  King;  and 
in  the  Holy  Comforter,  who  is  present  in  the  Church  to  regenerate 
and  sanctify  the  soul. 

With  the  whole  Church,  we  confess  the  common  sinfulness  and  ruin 
of  our  race,  and  acknowledge  that  it  is  only  through  the  work  accom- 
plished by  the  life  and  expiatory  death  of  Christ  that  believers  in  him 
are  justified  before  God,  receive  the  remission  of  sins,  and  through  the 
presence  and  grace  of  the  Holy  Comforter  are  delivered  from  the 
power  of  sin  and  pei'fected  in  holiness. 

We  believe  also  in  the  organized  and  visible  Church,  in  the  minis- 
try of  the  Word,  in  the  sacraments  of  Baptism  and  tlie  Lord's  Supper, 
in  the  resurrection  of  the  body,  and  in  the  final  judgment,  the  issues 
of  w'hich  are  eternal  life  and  everlasting  punishment. 

We  receive  these  truths  on  the  testimony  of  God,  given  through 
prophets  and  apostles,  and  in  the  life,  the  miracles,  the  death,  the  res- 
urrection of  his  Son,  our  Divine  Redeemer — a  testimony  preserved  for 
the  Church  in  the  Scriptures  of  the  Old  and  Xew  Testaments,  which 
were  composed  by  holy  men,  as  they  were  moved  by  the  Holy  Ghost. 

Afiirming  now  our  belief  that  those  who  thus  hold  '  one  faith,  one 
Lord,  one  baptism,'  ^  together  constitute  the  one  catholic  Church,  the 
several  households  of  which,  though  called  by  different  names,  are  the 
one  body  of  Christ,  and  that  these  members  of  his  body  are  sacredly 
bound  to  keep  'the  unity  of  the  Spirit  in  the  bond  of  peace,'  we  de- 
clare that  we  will  co-operate  with  all  who  hold  these  truths.  With 
them  we  will  carry  the  gospel  into  every  part  of  this  land,  and  with 
them  we  will  go  into  all  the  world,  and  '  preach  the  gospel  to  every 
creature.'  May  He  to  whom  'all  power  is  given  in  heaven  and  earth' 
fulfill  the  promise  which  is  all  our  hope :  '  Lo,  I  am  with  you  alway, 
even  to  the  end  of  the  World.'     Amen. 


'  The  Apostle  puts  '  Lord'  before  '  faith' — Eph.  iv.  5. — Ed. 


THE  OBERLIN  DECLARATION,  1871.  737 


THE    OBERLIN    DECLARATION    OF    THE    NATIONAL 
CONGREGATIONAL  COUNCIL.    A.D.  1871. 

[The  National  Council  of  Congregational  churches,  -which  was  organized  at  Oberlin,  Ohio,  Nov.  17, 
ISTl,  and  which  holds  triennial  sessions,  adopted  a  Constitution  with  the  following  declaration  of 
principles  concerning  faith  and  Church  polity.] 

The  Congregational  churches  of  the  United  States,  by  elders  and 
messengers  assembled,  do  now  associate  themselves  in  National 
Council : 

To  express  and  foster  their  substantial  unity  in  doctrine,  polity,  and 
Avork ;  and 

To  consult  upon  the  common  interests  of  all  the  churches,  their 
duties  in  the  work  of  evangelization,  the  united  development  of  their 
resources,  and  their  relations  to  all  parts  of  the  kingdom  of  Christ. 

They  agree  in  belief  that  the  Holy  Scriptures  are  the  sufficient  and 
only  infallible  rule  of  religious  faith  and  practice ;  their  interpretation 
thereof  being  in  substantial  accordance  with  the  great  doctrines  of  the 
Christian  faith,  commonly  called  Evangelical,  held  in  our  churches 
from  the  early  times,  and  sufficiently  set  forth  by  former  General 
Councils. 

They  agree  in  belief  that  the  right  of  government  resides  in  local 
churches,  or  congregations  of  believers,  who  are  responsible  directly  to 
the  Lord  Jesus  Christ,  the  One  Head  of  the  Church  universal  and  of 
all  particular  churches ;  but  that  all  churches,  being  in  communion  one 
with  another  as  parts  of  Christ's  catholic  Church,  have  mutual  duties 
subsisting  in  the  obligations  of  fellowship. 

The  churches,  therefore,  while  establishing  this  National  Council  for 
the  furtherance  of  the  common  interests  and  work  of  all  the  cliurches, 
do  maintain  the  scriptural  and  inalienable  right  of  each  church  to  self- 
government  and  administration  ;  and  this  National  Council  shall  never 
exercise  legislative  or  judicial  authority,  nor  consent  to  act  as  a  council 
of  reference. 


738  SYMBOLA  EVANGELICA. 

THE  BAPTIST  CONFESSION  OF  1688. 
(The  Philadelphia  Confession.) 

[This  Is  the  most  generally  accepted  Confession  of  the  Regular  or  Calvinistic  Baptists  in  England 
and  in  the  Southern  States  of  Ameiica.  It  appeared  first  in  London,  1617,  then  again  in  ICSS  and  16S9, 
under  the  title  '  A  Confession  of  Faith  put  forth  b;/  the  Elders  and  Erethren  of  many  Congregations  of 
Christian",  Baptized  xqwn  Profession  of  their  Faith  in  London  and  the  Country.  With  an  Appendix  con- 
cerning Baptism.  It  was  adopted  early  in  the  eighteenth  century  by  the  Philadelphia  Association  of 
Baptist  churches,  and  is  hence  called  also  the  Piiiladki.imiia  Confkbsion  of  Faith. 

It  is  a  slight  moditicatiou  of  the  Confession  of  the  VVestmiuster  Assembly  (1647)  and  the  Savoy  Dec- 
laration (1C5S),  with  changes  to  suit  the  Baptist  views  on  Church  polity  and  on  the  subjects  and  mode 
of  baptism.  Having  given  the  Westminster  Confession  in  full,  I  present  here  only  the  distinctive 
features  of  the  Baptist  Confession,  which  my  friend,  the  Kev.  Dr.  Howard  Osgood,  Professor  in  the  Bap- 
tist Theological  Seminary  at  Rochester,  N.  Y.,  has  kindly  selected  for  this  work.] 

In  Chapter  XX.,  '  Of  Christian  Liberty  and  Liberty  of  Conscience,'  Art.  4  of  the  \yestniin- 
ster  Conf.  (Ch.  XXL  B.  C.)  is  omitted.  In  Cliapter  XXIII. ,  '  Of  tlie  Civil  Magistrate,'  Arts. 
3  and  -t  of  the  Westminster  Conf  are  omitted  and  tiie  following  inserted  (Ch.  XXIV.  B.  C.) : 

Civil  Magistrates  being  set  up  by  God  for  the  ends  aforesaid,  sub- 
jection in  all  lawful  things  commanded  by  them  ought  to  be  yielded 
by  us  in  the  Lord,  not  only  for  wrath,  but  for  conscience'  sake ;  and 
we  ought  to  make  supplications  and  pj-ayers  for  kings  and  all  that  are 
in  authority,  that  under  them  we  may  live  a  quiet  and  peaceable  life, 
in  all  godliness  and  honesty. 

In  the  Chapter  '  Of  the  Church'  (Ch.  XXV.  W.  C.  ;  Ch.  XXVI.  of  the  Bapt.  Conf  and 
Savoy  declaration),  the  changes  are  so  great  that  we  give  the  whole : 

1.  The  Catliolic  or  Universal  Church  which  (with  respect  to  the 
internal  work  of  the  Spirit  and  truth  of  grace)  may  be  called  invisible, 
consists  of  the  whole  number  of  the  elect,  that  have  been,  are,  or  shall 
be  gathered  into  one,  under  Christ,  the  head  thereof:  and  is  the 
spouse,  the  body,  the  fullness  of  him  that  filleth  all  in  all. 

2.  All  persons  throughout  the  world,  professing  the  faith  of  the 
gospel,  and  obedience  unto  God  by  Christ  according  unto  it,  not  de- 
stroying their  own  profession  by  any  errors,  everting  the  foundation, 
or  unholiness  of  conversation,  are  and  may  be  called  visible  saints; 
and  of  such  ought  all  })articular  congregations  to  be  constituted. 

3.  The  purest  churches  under  heaven  are  subject  to  mixture  and 
error;  and  some  have  so  degenerated  as  to  become  no  churches  of 
Christ,  but  synagogues  of  Satan ;  nevertheless,  Christ  always  hath  had 
and  c'-cr  shall  have  a  kingdom  in  this  M'orld  to  the  end  thereof,  of  such 
as  believe  in  him,  and  make  professions  of  his  name. 

4.  Tlic  Lord  Jesus  Christ  is  the  head  of  the  Churcli,  in  whom,  by  the 


THE  BAPTIST  CONFESSION  OF  1088.  739 

appolntraeut  of  tl.o  Father,  all  po.cr  for  tl.e  calling,  institution,  order 
or  lernnient  of  the  Church  is  invested  in  a  supreme  and  sovcre.gn 
Inner;  neither  can  the  Pope  of  Eon,e,  in  any  sense,  be  head  the  eof, 
b      is  no  otlrer  than  Antichrist,  that  n.an  of  sin  and  son  of  perdit.ou 
C    Xh  himself  in  the  Church  against  Christ  and  all  that  ,s  called 
God    whom  the  Lord  shall  destroy  with  the  brightness  of  Ins  connng. 
5  In  the  execution  of  this  power  wherewith  he  is  so  n.trnsted,  the 
Lord  Jesus  calleth  out  of  the  world  unto  himself,  through  the  nr.mstry 
of  his  Word,  bv  his  Spirit,  those  that  are  given  unto  Inm  by  Ins  -a  he,, 
1    hly  n>  vw-alk  before  hi,n  in  all  the  ways  of  obe  ienco  wluch  he 
p  esc   beth  t"o  then,  in  his  Word.     Those  thus  called  ho  comn,andeth 
Tv  Ik  together  in  particular  societies  or  churches,  for  then-  n,utua 
edifilion,  and  the  due  perforn^ance  of  that  pubhe  worslnp  winch  he 
requireth  of  them  in  the  world. 

6  The  members  of  these  churches  are  sa„,ts  by  calhng,  v  s.bly 
manifesting  and  evidencing  (in  and  by  their  professmn  and  walking) 
Te  iob  dtenee  unto  that  call  of  Christ;  and  do  willingly  consent  to 
1 1  t'c-ethor  according  to  the  appointment  of  Chnst,g,vmg  up  them- 
iutstf  the  Lord  and'one  to  another,  by  the  will  of  God,  m  the  pro- 
fessed subjection  to  the  ordinances  of  the  gospel. 

T.  To  each  of  these  churches  thus  gathered,  accordmg  to  h.s  m  nd 
declared  in  his  Word,  he  hath  given  all  that  power  and  authouty 
wldd  is  any  way  needful  for  their  carrying  on  that  order  m  worship 
Tid  i  cipline  which  he  hath  instituted  for  them  to  observe,  with 
commands  and  rules  for  the  due  and  right  exerting  and  executing  ot 

* t  Tparticular  church  gathered  and  completely  organized,  accord- 
in.  ,0  the  mind  of  Christ,  consists  of  officers  and  moinbers;  and  tl 
ofScei.  appointed  by  Christ  to  be  chosen  and  set  apart  by  the  Church 
so-called  Ld  gathered)  for  the  peculiar  administraUon  of  or  inane 
and  execution  of  power  and  duty,  which  he  intrusts  tliein  with  oi  cal 
them  to,  to  be  continned  to  the  end  of  the  world,  are  bishops  or  eldeis 

"'o  TiTway  appointed  by  CliHst  for  the  calling  of  any  person,  fitted 
and  gifted  by  the  Holy  Spirit,  nnto  the  ofKce  of  bishop  or  eldei-  in  he 
churd.  is  that  he  be  chosen  thereunto  by  the  common  suffrage  e 

chiuch  itself,  and  solemnly  set  apart  by  fasting  and  prayer,  with  iiii- 


I 


740  SYMBOLA  EVANGELIC  A. 

position  of  hands  of  the  eldership  of  the  church,  if  there  be  any  before 
constituted  therein ;  and  of  a  deacon,  tliat  he  be  chosen  by  the  like 
suffrage,  and  set  apart  by  prayer,  and  the  like  imposition  of  hands. 

10.  Tiie  work  of  pastors  being  constantly  to  attend  the  service  of 
Christ  in  his  churches,  in  the  ministry  of  the  "Word  and  prayer,  with 
watching  for  their  souls,  as  they  that  must  give  an  account  to  him,  it 
is  incumbent  on  the  churches  to  whom  they  minister,  not  only  to  give 
them  all  due  respect,  but  also  to  communicate  to  them  of  all  their  good 
things,  according  to  their  ability,  so  as  they  may  have  a  comfortable 
supply,  witliout  being  themselves  entangled  with  secular  affairs ;  and 
may  also  be  capable  of  exercising  hospitality  towards  others ;  and  this 
is  required  by  the  law  of  nature,  and  by  the  express  order  of  our  Lord 
Jesus,  who  hath  ordained  that  they  that  preach  the  gospel  should  live 
of  the  gospel. 

11.  Although  it  be  incumbent  on  the  bishops  or  pastors  of  the 
churches  to  be  instant  in  preaching  the  Word  by  way  of  office,  yet  the 
work  of  preaching  the  AVord  is  not  so  peculiarly  confined  to  them  but 
that  others  also,  gifted  and  fitted  by  the  Holy  Spirit  for  it,  and  ap- 
proved and  called  by  the  Church,  may  and  ought  to  perform  it. 

12.  As  all  believers  are  bound  to  join  themselves  to  particular 
churches,  when  and  where  they  have  opportunity  so  to  do,  so  all  that 
are  admitted  unto  the  privileges  of  a  church  are  also  under  the  cen- 
sures and  government  thereof,  according  to  the  rule  of  Christ. 

13.  No  church  members,  upon  any  offense  taken  by  them,  having 
performed  their  duty  required  of  them  towards  the  person  they  are 
offended  at,  ought  to  disturb  any  church  order,  or  absent  themselves 
from  the  assemblies  of  the  church  or  administration  of  any  ordinances 
upon  the  account  of  such  offense  at  any  of  their  fellow-members,  but 
to  wait  upon  Christ  in  the  further  proceeding  of  the  church. 

14.  As  each  church,  and  all  tlie  members  of  it,  are  bound  to  pray  con- 
tinually for  the  good  and  prosperity  of  all  the  churches  of  Christ,  in  all 
places,  and  upon  all  occasions  to  further  it  (every  one  within  the  bounds 
of  their  places  and  callings,  in  the  exercise  of  their  gifts  and  graces),  so 
the  churches  (when  planted  by  the  providence  of  God  so  as  they  may  en- 
joy opportunity  and  advantage  for  it)  ought  to  hold  communion  among 
themselves  for  their  peace,  increase  of  love,  and  mutual  edification. 

15.  In  cases  of  difficulties  or  differences,  either  in  point  of  doctrine 


THE  BAPTIST  CONFESSION  OF  1G88.  741 

or  administration,  wherein  either  the  churches  in  general  are  concerned 
or  any  one  church,  in  their  peace,  union,  and  edification  ;  or  any  mem- 
ber or  members  of  any  church  are  injured,  in  or  by  any  proceedings 
in  censures  not  agreeable  to  truth  and  order:  it  is  according  to  the 
mind  of  Christ  that  many  churches,  holding  communion  together,  do 
by  their  messengers  meet  to  consider  and  give  their  advice  in  or  about 
that  matter  in  difference,  to  be  reported  to  all  the  churches  concerned ; 
howbeit  these  messengers  assembled  are  not  intrusted  with  any  church 
power  properly  so  called,  or  with  any  jurisdiction  over  the  churches 
themselves,  to  exercise  any  censures  either  over  any  churches  or  per- 
sons, to  impose  their  determination  on  the  churches  or  officers. 

Instead  of  Chapter  XXVII.,  'Of  the  Sacraments,'  of  the  Westminster  Confession,  the  fol- 
lowing is  given  (Ch.  XXVIII.  B.  C.)  : 

OF   BAPTISM   AKD    THE   LOKD's    SUPrEK. 

1.  Baptism  and  the  Lord's  Supper  are  ordinances  of  positive  and 
sovereign  institution,  appointed  by  the  Lord  Jesus,  the  only  Lawgiver, 
to  be  continued  in  his  Church  to  the  end  of  the  world. 

2.  These  holy  appointments  are  to  be  administered  by  those  only 
who  are  qualified,  and  thereunto  called,  according  to  the  commission 
of  Christ. 

Similarly  (Ch.  XXVIII.  W.  C.  ;  Ch.  XXIX.  B.  C.) : 

OF   BAPTISM. 

1.  Baptism  is  an  ordinance  of  the  New  Testament  ordained  by  Je- 
sus Christ  to  be  unto  the  party  baptized  a  sign  of  his  fellowship  with 
him  in  his  death  and  resurrection ;  of  his  being  engrafted  into  him ; 
of  remission  of  sins ;  and  of  his  giving  up  unto  God,  through  Jesus 
Christ,  to  live  and  walk  in  newness  of  life. 

2.  Those  who  do  actually  profess  repentance  towards  God,  faith  in 
and  obedience  to  our  Lord  Jesus,  are  the  only  proper  subjects  of  this 
ordinance. 

3.  The  outward  element  to  be  used  in  this  ordinance  is  water, 
wherein  the  party  is  to  be  baptized  in  the  name  of  the  Father,  and 
of  the  Son,  and  of  the  Holy  Spirit. 

4.  Immersion,  or  dipping  of  the  person  in  water,  is  necessary  to  the 
due  administration  of  this  ordinance. 

Chapters  XXX.,  'Of  Climch  Censures,' and  XXXI.,  'Of  Synods  and  Conncils,' of  tlic 
Westminster  Confession  are  omitted.  On  the  other  hand,  a  chapter  '  Of  the  Gospel  and  tlio 
Extent  of  the  Grace  thereof  is  added  from  the  Savoy  Declaration,  making  Chapter  XX.  of 
the  Baptist  Confession  and  the  Savoy  Declaration. 


742  SYMBOLA  EVANGELICA. 

THE  NEAV  IIAMPSIimE  BAPTIST  CONFESSION.    A.D.  1833. 
(The  New  Hampshire  Confession.) 

[This  Confession  was  drawn  up  by  the  Rev.  John  Nkwton  Brown,  D.D.,  of  New  Hampshire  (b.  1803, 
d.lS68),  about  1833,  and  has  been  adopted  by  the  New  Hampshire  Convention,  and  widely  accepted  by 
Baptists,  especially  in  the  Northern  and  Western  States,  as  a  clear  and  concise  statement  of  their  faith, 
in  harmony  with  the  doctrines  of  older  confessions,  but  expressed  in  milder  form.  The  text  is  taken 
from  the  Baptist  Cimrch  Manual,  published  by  the  American  Baptist  Publication  Society,  Philadelphia.] 

Declaration  of  Faith. 

I.  of  the  scriptures. 

We  believe  that  the  Holy  Bible  was  written  by  men  divinely  in- 
spired, and  is  a  perfect  treasure  of  heavenly  instruction  ;  ^  that  it  has 
God  for  its  author,  salvation  for  its  end,^  and  truth  Avithout  any  mixture 
of  error  for  its  matter;^  that  it  reveals  the  principles  by  which  God 
will  judge  us;*  and  therefore  is,  and  shall  remain  to  the  end  of  the 
world,  the  true  centre  of  Christian  union,^  and  the  supreme  standard 
by  which  all  human  conduct,  creeds,  and  opinions  should  be  tried.^ 

II.  OF   THE    TRUE    GOD. 

We  believe  that  there  is  one,  and  only  one,  living  and  true  God,  an 
infinite,  intelligent  Spirit,  whose  name  is  Jehovah,  the  Maker  and 
Supreme  Ruler  of  heaven  and  earth;''  inexpressibly  glorious  in  holi- 
ness,^ and  worthy  of  all  possible  honor,  confidence,  and  love;^  that  in 
the  unity  of  the  Godhead  there  are  thi'ce  pei-sons,  the  Father,  the  Son, 
and  the  Holy  Ghost  ;^°  equal  in  every  divine  perfection,"  and  exe- 
cuting distinct  and  harmonious  offices  in  the  great  work  of  redemp- 
tion.^2 

'  2  Tim.  iii.  16, 17;  2  Pet.  i.  21  ;  1  Sam.  xxiii.  2;  Acts  i.  IG;  iii.  21  ;  John  x.  35;  Luke 
xvi.  29-31  ;  Psa.  cxix.  Ill  ;  Rom.  iii.  1.  2. 

»  2  Tim.  iii.  1.") ;   I  Pet.  i.  10-12 ;  Acts  xi.  U  ;  Pom.  i.  10  ;  Mark  x^i.  IG  ;  John  v.  38,  39. 
=  Prov.  XXX.  ."),  G ;  John  xvii.  17;  Rev.  xxii.  18,  19 ;  Rom.  iii.  4. 

*  Rom.  ii.  12  ;  John  xii.  47,  48;    1  Cor.  iv.  3,  4 ;  Luke  x.  10-lG  ;  xii.  47,  48. 

*  Phil.  iii.  16  ;  Kph.  iv.  3-6  ;  Phil.  ii.  1,  2 ;   1  Cor.  i.  10 ;   1  Pet.  iv.  11. 

'  1  John  iv.  1 ;  Isa.  viii.  20 ;  I  Thess.-  v.  21  ;  2  Cor.  xiii.  .". ;  Acts  xvii.  II  ;  1  John  iv.  6 ; 
Jude  iii.  o ;  Eph.  vi.  17;  Psa.  cxix.  .59,  GO;   Phil.  i.  9-11. 

"  John  iv.  24;  Psa.  cxlvii.  ."» ;  Ixxxiii.  18;   Ileb.  iii.  4;  Rom.  i.  20;  Jer.  x.  10. 

*  Kxod.  XV.  11 ;  Isa.  vi.  3  ;    1  Pet.  i.  15,  16  ;  Rev.  iv.  6-8. 
'  Mark  xii.  30  ;  Rev.  iv.  1 1  ;  Matt.  x.  37 ;  Jer.  ii.  12, 13. 

'"  Matt,  xxviii.  19;  John  xv.  26;   I  Cor.  xii.  4-6;   1  John  v.  7. 

"  John  X.  30  ;  v.,17  ;  xiv.  23  ;  xvii.  5,  10  ;  Acts  v.  3,  4  ;   1  Cor.  ii.  10,  11 ;  Phil.  ii.  .5,  6. 

'°  Eijli.  ii.  18 ;  2  Cor.  xiii.  1 4 ;    IJcv.  i.  4,  5 ;   comp.  ii.,  vii. 


THE  NEW  HAMPSHIRE  BAPTIST  CONFESSION,  1833.  743 

ni.   OF    THE    FALL   OF   MAN. 

"We  believe  that  man  was  created  in  holiness,  under  the  law  of  his 
Maker ; '  but  by  voluntary  transgression  fell  from  that  holy  and  happy 
state ;  ^  in  consequence  of  which  all  mankind  are  now  sinners,^  not  by 
constraint,  but  choice;*  being  by  nature  utterly  void  of  that  holiness 
required  by  the  law  of  God,  positively  inclined  to  evil;  and  therefore 
under  just  condemnation  to  eternal  ruin,^  without  defense  or  excuse.^ 

IV.    OF   THE    WAY   OF    SALVATION. 

We  believe  that  the  salvation  of  sinners  is  wholly  of  grace,"  through 
the  mediatorial  offices  of  the  Son  of  God;^  who  by  the  appointment 
of  the  Father,  freely  took  upon  him  our  nature,  yet  without  sin;^ 
honored  the  divine  law  by  his  personal  obedience,'"  and  by  his  death 
made  a  full  atonement  for  our  sins;''  that  having  risen  from  the  dead, 
he  is  now  enthroned  in  heaven  ;'2  and  uniting  in  his  wonderful  person 
the  tenderest  sympathies  with  divine  perfections,  he  is  every  way  quali- 
fied to  be  a  suitable,  a  compassionate,  and  an  all-sufficient  Saviour.'^ 

V.  OF   JUSTIFICATION. 

We  believe  that  the  great  gospel  blessing  which  Christ  '*  secures  to 
such  as  believe  in  him  is  Justification ;  '^  that  Justification  includes  the 
pardon  of  sin,'^  and  the  promise  of  eternal  life  on  principles  of  right- 
eousness ; '''  that  it  is  bestowed,  not  in  consideration  of  any  works  of 

'  Gen.  i.  27 ;  i.  31 ;  Eccles.  vii.  29  ;  Acts  xvi.  2G  ;  Gen.  ii.  16. 

=  Gen.  iii.  6-24 ;  Rom.  v.  12. 

'  Rom.  V.  19  ;  John  iii.  6  ;  Psa.  li.  5  ;  Rom.  v.  15-19  ;  viii.  7. 

*  Isa.  liii.  6  ;  Gen.  vi.  12  ;  Rom.  iii.  9-18. 

*  Eph.  ii.  1-3 ;  Rom.  i.  18  ;  i.  32 ;  ii.  1-16 ;  Gal.  iii.  10 ;  Matt.  xx.  15, 
'  Ezek.  xviii.  19,  20  ;  Rom.  i.  20 ;  iii.  19 ;  Gal.  iii.  22. 

'  Eph.  ii.  5  ;  Matt,  xviii.  11 ;  1  John  iv.  10 ;  1  Cor.  iii.  5-7 ;  Acts  xv.  11. 
8  John  iii.  16  ;  i.  1-14 ;  Heb.  iv.  14  ;  xii.  24. 
'  Phil.  ii.  6,  7 ;  Heb.  ii.  9  ;  ii.  14  ;  2  Cor.  v.  21. 
"  Isa.  xlii.  21 ;  Phil.  ii.  8  ;  Gal.  iv.  4,  5  ;  Rom.  iii.  21. 

"  Isa.  liii.  4,  5  ;  Matt.  xx.  28  ;  Rom.  iv.  25  ;  iii.  21-26  ;  1  John  iv.  10 ;  ii.  2 ;  1  Cor.  xv. 
1-3  ;  Heb.  ix.  13-15. 

'=  Heb.  i.  8  ;  i.  3 ;  viii.  1 ;  Col.  iii.  1-4. 

'=  Heb.  vii.  25  ;  Col.  ii.  9  ;  Heb.  ii.  18  ;  vii.  26 ;  Psa.  Ixxxix.  19  ;  siv. 

'*  John  i.  16;  Eph.  iii.  8. 

"  Acts  xiii.  39 ;  Isa.  iii.  11,  12  ;  Rom.  viii.  1. 

'^  Rom.  v.  9 ;  Zech.  xiii.  1 ;  Matt.  ix.  6 ;  Acts  x.  43. 

"  Rom.  v.  17 ;  Titus  iii.  5,  6  ;  1  Pet.  iii.  7  ;   1  John  ii.  25  ;  Rom.  v.  21. 

Vol.  III.— B  b  b 


744  SYMBOLA  EVANGELICA. 

1-igliteousness  which  we  have  done,  but  solely  through  faith  in  the  Re- 
deemer's blood ;  ^  by  virtue  of  which  faitli  his  perfect  righteousness  is 
freely  imputed  to  us  of  God;^  that  it  brings  us  into  a  state  of  most 
blessed  peace  and  favor  with  God,  and  secures  every  other  blessing 
needful  for  time  and  eternity.^ 

VI.  OF  THE  FEEENESS  OF  SALVATION. 

We  believe  that  the  blessings  of  salvation  are  made  free  to  all  by 
the  gospel;*  that  it  is  the  immediate  duty  of  all  to  accept  them  by  a 
cordial,  penitent,  and  obedient  faith ;  ^  and  that  nothing  prevents  the 
salvation  of  the  greatest  sinner  on  earth  but  his  own  inherent  de- 
pravity and  voluntary  rejection  of  the  gospel ;''  which  rejection  in- 
volves him  in  an  aggravated  condemnation." 

VU.   OF    GRACE    IN    REGENERATION. 

We  believe  that,  in  order  to  be  saved,  sinners  must  be  regenerated, 
or  born  again ;  ^  that  regeneration  consists  in  giving  a  holy  disposition 
to  the  mind  ;  ^  that  it  is  effected  in  a  manner  above  our  comprehension 
by  the  power  of  the  Holy  Spirit,  in  connection  with  divine  truth,^^  so 
as  to  secure  our  voluntary  obedience  to  the  gospel;"  and  that  its 
proper  evidence  appears  in  the  holy  fruits  of  repentance,  and  faith, 
and  newness  of  life.^^ 

VIII.   OF    REPENTANCE   AND    FAITH. 

We  believe  that  Repentance  and  Faith  are  sacred  duties,  and  also 
inseparable  graces,  wrought  in  our  souls  by  the  regenerating  Spirit  of 
God ;  '^  whereby  being  deeply  convinced  of  our  guilt,  danger,  and  help- 

'  Rom.  iv.  4,  5 ;  v.  21 ;  vi.  23  ;   Phil.  iii.  7-9. 
'  Kom.  V.  19  ;  iii.  24-26 ;  iv.  23-25  ;   1  John  ii.  12. 

'  Rom.  V.  1,  2  ;  V.  3 ;  v.  11  ;   1  Cor.  i.  30,  31  ;  Matt.  vi.  33 ;   1  'Hm.  iv.  8. 
*Isa.  Iv.  1  ;  Rev.  xxii.  17;  Luke  xiv.  17. 
/Rom.  xvi.  26;  Mark  i.  lo;  Rom.  i.  15-17. 

« John  V.  40  ;  Matt,  xxiii.  37  ;  Rom.  ix,  32  ;  Prov.  i.  24  ;  Acts  xiii.  46. 
'John  iii.  19;  Matt.  xi.  20;  Lukexix.27;  2  Thess.  i.  8. 
*  John  iii.  3 ;  iii.  6,  7  ;   1  Cor.  i.  14  ;  Rev.  viii.  7-9  ;  xxi.  27. 

»  2  Cor.  V.  17 ;  Ezek.  xxxvi.  2Q  ;  Deut.  xxx.  6  ;  Rom.  ii.  28,  29  ;  v.  5  ;   1  John  iv.  7. 
»»  John  iii.  8  ;  i.  13  ;  James  i.  16-18  ;  1  Cor.  i.  30 ;  Phil.  ii.  13. 
"  1  Pet.  i.  22-25 ;   1  John  v.  1  ;  Eph.  iv.  20-24 ;  Col.  iii.  9-11. 

'"Eph.  V.  9;  Rom.  viii.  9;  Gal.  v.  16-23;  Eph.  iii.  14-21  ;  Matt.  iii.  8-10;  vii.  20;  1 
John  v.  4,  1 8. 

'=  Mark  i.  15  ;  Acts  xi.  18  ; '  Eph.  ii.  8  ;   I  .John  v.  1. 


THE  NEW  HAMPSHIRE  BAPTIST  CONFESSION,  1833.  745 

lessness,  and  of  the  way  of  salvation  by  Christ,^  we  turn  to  God  with  nn- 
feigned  contrition,  confession,  and  supplication  for  mercy ;  2  at  tlie  same 
time  heartily  receiving  the  Lord  Jesus  Christ  as  our  Prophet.  Priest,  and 
Kino-  and  relying  on  him  alone  as  the  only  and  all-sufficient  Saviour.^ 

IX.  OF  god's  purpose  of  gkace. 
We  believe  that  Election  is  the  eternal  purpose  of  God,  according 
to  which  he  graciously  regenerates,  sanctifies,  and  saves  sinners ;  *  that 
being  perfectly  consistent  with  the  free  agency  of  man,  it  comprehends 
all  the  means  in  connection  with  the  end ;  ^  that  it  is  a  most  glorious 
display  of  God's  sovereign  goodness,  being  infinitely  free,  wise,  holy, 
and  unchangeable  ;^  that  it  utterly  excludes  boasting,  and  promotes  hu- 
mility, love,  prayer,  praise,  trust  in  God,  and  active  imitation  of  his  free 
mercy ;'  that  it  encourages  the  use  of  means  in  the  highest  degree ;  ^  that 
it  may  be  ascertained  by  its  effects  in  all  who  truly  believe  the  gospel;^ 
that  it  is  the  foundation  of  Christian  assurance ;  ^°  and  that  to  ascertain 
it  with  regard  to  ourselves  demands  and  deserves  the  utmost  diligence.^^ 

X.   OF    SANCTIFICATION. 

We  believe  that  Sanctification  is  the  process  by  which,  according  to 
the  will  of  God,  we  are  made  partakers  of  his  holiness  ;'2  that  it  is  a 
progressive  work ;  ^^  that  it  is  begun  in  regeneration ;  '*  and  that  it  is 
carried  on  in  the  hearts  of  believers  by  the  presence  and  power  of  the 
Holy  Spirit,  the  Sealer  and  Comforter,  in  the  continual  use  of  the  ap- 

»  John  xvi.  8 ;  Acts  ii.  37,  38 ;  xvi.  30,  31. 

^'Luke  xviii.  13;  xv.  18-21 ;  James  iv.  7-10;  2  Cor.  vii.  11 ;  Kom.  x.  12,  13;  Psa.  li. 

=  Eom.  X.  9-11;  Acts  iii.  22,  23:  Heb.  iv.  14;  Psa.  ii.  G;  Heb.  i.  8;  viii.  25;  2Tim.  i.  12. 

<  2  Tim.  i.  8,9;  Eph.  i.  3-14;  iPet.  i.  1,2;  Rom.  xi.  5,  6;  John  xv.  15;  iJohniv.  19; 
IIos.  xii.  9. 

'  2  Thess.  ii.  13,  14;  Acts  xiii.  48  ;  John  x.  IG  ;  Matt.  xx.  IG  ;  Acts  xv.  14. 

«Exod.  xxxiii.18,19;  Matt.  xx.  15;  Eph\i.  11;  Rom.  ix.  23,  24:  Jer.  xxxi.  3;  Rom.  xi. 
28,  29  ;  James  i.  17,  18  ;  2  Tim.  i.  9  ;  Rom.  xi.  32-3G. 

'  1  Cor.  iv.  7  ;  i.  26-31 ;  Rom.  iii.  27 ;  iv.  IG  ;  Col.  iii.  12  ;  1  Cor.  iii.  5-7 ;  xv.  10  ;  1  Pet. 
v.  10  ;  Acts  i.  24  ;  1  Thess.  ii.  13  ;  1  Pet.  ii.  9  ;  Luke  xviii.  7  ;  John  xv.  16  ;  Eph.  i.  16  ;  1 
Thess.  ii.  12. 

8  2  Tim.  ii.  10 ;   1  Cor.  ix.  22  ;  Rom.  viii.  28-30 ;  John  vi.  37-40 ;  2  Pet.  i.  10. 

'  1  Thess.  i.  4-10. 

'"  Rom.  viii.  28-30  ;  Isa.  xHi.  16  ;  Rom.  xi.  29. 

"  2  Pet.  i.  10,  11  ;  Phil.  iii.  12  ;  Heb.  vi.  11. 

'=  1  Thess.  iv.  3  ;   1  Thess.  v.  23  ;  2  Cor.  vii.  1  ;  xiii.  9  ;  Eph.  i,  4. 

'=  Prov.  iv.  18  ;  2  Cor.  iii.  18  ;  Heb.  vi.  1  ;  2  Pet.  i.  5-8  ;  Phil.  iii.  12-16. 

"  John  ii.  29  ;    Rom.  viii.  5  ;  John  iii.  6  ;   Piiii.  i.  9-1 1  :   Eph.  i.  13,  14. 


746  SYMBOLA  EVANGELICA. 

pointed  means — especially  the  Word  of  God,  self-examination,  self-de- 
nial, watchfulness,  and  prayer. • 

XI.  OF    THE    PERSEVERANCE    OF    SAINTS. 

We  believe  that  such  only  are  real  believers  as  endure  unto  the 
end ;  ^  that  their  persevering  attachment  to  Clirist  is  the  grand  mark 
which  distinguishes  them  from  superficial  professors;^  that  a  special 
Providence  watclies  over  their  welfare ;  *  and  they  are  kept  by  the 
power  of  God  through  faith  unto  salvation.^ 

Xn.  OF   THE   HARMONY    OF    THE   LAW    AND   THE    GOSPEL. 

We  believe  that  the  Law  of  God  is  the  eternal  and  unchangeable 
rule  of  his  moral  government;^  that  it  is  holy,  just,  and  good;''  and 
that  the  inability  which  the  Scriptilres  ascribe  to  fallen  men  to  fulfill 
its  precepts  arises  entirely  from  their  love  of  sin;^  to  deliver  them 
from  which,  and  to  restore  them  through  a  Mediator  to  unfeigned 
obedience  to  the  holy  Law,  is  one  great  end  of  the  Gospel,  and  of  the 
means  of  grace  connected  with  the  establisliment  of  the  visible  Church.^ 

Xni.  OF    A   GOSPEL    CHURCH. 

We  believe  that  a  visible  Church  of  Christ  is  a  congregation  of  bap- 
tized believers,'"  associated  by  covenant  in  the  faith  and  fellowship  of 
the  gospel;"  observing  the  ordinances  of  Christ;'^  governed  by  his 
laws,'^  and  exercising  tlie  gifts,  rights,  and  privileges  invested  in  them 

'  Phil.  ii.  12,  13;  Epli.  iv.  11,  12;  1  Pet.  ii.  2;  2  Pet.  iii.  18;  2  Cor.  xiii.  5;  Luke  xi.  35; 
ix.  23;  Matt.  xxvi.  41;  Eph.  vi.  18;  iv.  30. 

'^  Jolin  viii.  31 ;  1  John  ii.  27,  28  ;  iii.  9;  v.  18. 

="  1  John  ii.  19;  John  xiii.  18;  Matt.  xiii.  20,  21 ;  John  vi.  G6-G9;  Joh  xvii.  9. 

*Rom.  viii.  28;  Matt.  vi.  30-33;  Jer.  xxxii.  40 ;  Psa.  exxi.  3;  xci.  11,12. 

*Phil.  i.  6;  ii.  12,  13;  Jiide24,  25;  Ileb.  i.  14;  2Kingsvi,  IG;  Heb.  xiii.  5;  1  John  iv.  4. 

'Rom.  iii.  31;  Matt.  v.  17;  Lukexvi.  17;  Horn.  iii.  20;  iv.  15. 

'  Rom.  vii.  12 ;  vii.  7,  1 4,  22 ;  Gal.  iii.  21 ;  Psa.  cxix. 

*  Rom.  viii.  7,  8;  Josh.  xxiv.  19;  Jer.  xiii.  23;  John  vi.  44;  v.  44. 

»  Rom.  viii.  2,  4;  x.  4;  1  Tim.  i.  5  ;  Heb.  viii.  10;  Jude  20,  21 ;  Heb.  xii.  14;  Matt.  xvi. 
17,  18;   1  Cor.  xii.  28. 

"  1  Cor.  i.  1-13;  Matt,  xviii.  17;  Acts  v.  11 ;  viii.  1 ;  xi.  31  ;  1  Cor.  iv,  17;  xiv.  23;  3 
John  9  ;  1  Tim.  iii.  5, 

"  Acts  ii.  41,  42;  2  Cor.  viii.  5;  Acts  ii.  47;   1  Cor.  v.  12,  13. 

'='  1  Cor.  xi.  2;  2  Thess.  iii.  6;  Rom.  xvi.  17-20;  1  Cor.  xi.  23;  Matt,  xviii.  15-20;  1  Cor. 
V.  6;  2  Cor.  ii.  7;   1  Cor.  iv.  17. 

'^  Matt,  xxviii.  20 ;  John  xiv.  15;  xv.  12 ;  1  John  iv.  21  ;  John  xiv.  21 ;  1  Thess.  iv.  2 ; 
2  John  G  ;  Gal.  vi.  2  ;  all  the  Epistles. 


THE  NEW  HAMPSHIRE  BAPTIST  CONFESSION,  1833.  747 

by  his  Word ;  ■  that  its  only  scriptural  officers  are  Bishops,  or  Pastors, 
and  Deacons,'  whose  qualifications,  claims,  and  duties  are  defined  tn 
the  Epistles  to  Timothy  and  Titus. 

XIV.  OF  BAPTISM  AW   THE  LOKd's   BUPPEE. 

We  believe  that  Christian  Baptism  is  the  immersion  in  water  of  a  b^ 
lie^e  ,3  into  the  name  of  the  Father,  and  Son,  and  Holy  Ghost;  to  show 
forth,  n  a  solemn  and  beautiful  emblem,  our  faith  in  the  crnc.fied,  bur^ 
Sa'nd  risen  Saviour,  with  its  effect  in  our  death  to  sm  -^  -urrec^^- 
to  ;  new  life-  that  it  is  prerequisite  to  the  privileges  of  a  C^uich  re 
lation ;  and  to  the  Lord's  Supper,'  in  which  the  ^-"^'''^  f'^'^^'f^' 
by  the  sacred  use  of  bread  and  wine,  are  to  commemorate  toge'he  'he 
dying  love  of  Christ;'  preceeded  always  by  solemn  self-examination- 

XV.  OF   THE   CHKISTIAN    SABBATH. 

We  believe  that  the  first  day  of  the  week  is  the  Lord's  Day,  or 
Christian  Sabbath;'  and  is  to  be  kept  sacred  to  religious  IHirpose^, 
by  abstaining  from  all  secular  labor  and  sinful  recreations;     by  the  d- 
vo„t  observance  of  all  the  means  of  grace, both  pnvate-  ai^  public,  ^ 
and  by  preparation  for  that  rest  that  remaineth  for  the  people  of  God. 

XVI.  OF   CIVIL   GOVERNMENT. 

We  believe  that  civil  government  is  of  divine  appointment,  for  the 
interests  and  good  order  of  human  society ;  -  and  that  magistrates  are 

■  Eph.  iv.  7;  I  Cor.  xiv.  12;  Phil.  i.  27;  1  Cor.  xii.  U. 
:i^:^tii:s^^rMl\nr?;  ir  A,STi::,..;  Mau...*,0;  Mar.  .1. 

16;  Acts  ii.  38;  viii.  12;  xvi.  32-34;  xviu.  8. 

*  Matt,  xxviii.  19  ;  Acts  x.  47,  48 ;  Gal.  in.  27,  28. 
'  Rom.  vi.  4  ;  Col.  ii.  12  ;  1  Pet.  iii.  20,  21 ;  Acts  xxu  16. 
<=  Acts  ii.  41,  42  ;  Matt,  xxviii.  19,  20  ;  Acts  and  Epistles. 
'  1  Cor  xi.  26;  Matt.  xxvi.  26-29  ;  Mark  xiv.  22-25  ;  Luke  xxu.  14-20. 
« 1  Cor  xi  28  •  V.  1,  8  ;  x.  3-32  ;  xi.  17-32  ;  John  vi.  26-71. 

«A2xx!'7Tbe;.ii.3;  Col.  ii.  16,  17 ;  Mark  ii.  27  ;  John  xx.  19  ;  1  Cor.  xvi.  1 ,  2. 
»°  Exod.  XX.  8  ;  Rev.  i.  10 ;  Psa.  cxvhi.  24. 
''  Isa.  Iviii.  13, 14  ;  Ivi.  2-8. 

'^X^^k  A0.S.1.2G;  .m.44;  Lev..i..30;  Exod.dvi.S;  Lukeiv.IG,  AC. 
xvii.  2,  3  ;  Psa.  xxvi.  8  ;  Ixxxvii.  3. 

'.'Bot.ii'""7;  Deu..xvi.I8;  I  San>.  .xiii.  3 ;  Exod..™.  23;  Jer.xxx.2.. 


748  SYMBOLA  EV ANGELICA. 

to  be  prayed  for,  conscientiously  honored  and  obeyed ;  *  except  only  in 
things  opposed  to  the  will  of  oiTr  Lord  Jesus  Christ,^  who  is  the  only 
Lord  of  the  conscience,  and  the  Prince  of  the  kings  of  the  earth.^ 

XYII.  or   THE   EIGHTEOUS   AND   THE    WICKED. 

We  believe  that  there  is  a  radical  and  essential  difference  between 
the  righteous  and  the  wicked ;  *  that  such  only  as  through  faith  are 
justified  in  the  name  of  the  Lord  Jesus,  and  sanctified  by  the  Spirit  of 
our  God,  are  truly  righteous  in  his  esteem ;  ^  while  all  such  as  continue 
in  impenitence  and  unbelief  are  in  his  sight  wicked,  and  under  the 
curse  ;^  and  this  distinction  holds  among  men  both  in  and  after  death.' 

XVIII.  OF    THE   W^ORLD   TO    COME. 

We  believe  that  the  end  of  the  world  is  approaching ;  ^  that  at  the 
last  day  Christ  will  descend  from  heaven,^  and  raise  the  dead  from 
the  grave  to  final  retribution ;  *°  that  a  solemn  separation  will  then 
take  place ;'^  that  the  wicked  will  be  adjudged  to  endless  punishment, 
and  the  righteous  to  endless  joy ;  ^^  and  that  this  judgment  will  fix 
forever  the  final  state  of  men  in  heaven  or  hell,  on  principles  of  right- 
eousness.*^ 


*  Matt.  xxii.  21 ;  Titus  iii.  1;   1  Pet.  ii.  13;   1  Tim.  ii.  1-8. 

*  Acts  V.  29;  Matt.  X.  28;  Dan.  iii.  15-18;  vi.  7-10;  Acts  iv.  18-20. 

=•  Matt,  xxiii.  10;  Kom.  xiv.  4;  Eev.  xix.  16;  Psa.  Ixxii.  11 ;  ii. ;  Rom.  xiv.  9-13. 

*  Mai.  iii.  18;  Prov.  xii.  26;  Isa.  v.  20;  Gen.  xviii.  23;  Jer.  xv.  19;  Acts  x.  34,  35;  Rom. 
vi.  16. 

*  Rom.  i.  17  ;  vii.  C  ;  1  John  ii.  29  ;  iii.  7  ;  Rom.  vi.  18,  22  ;  1  Cor.  xi.  32  ;  Prov.  xi.  31  ; 
1  Pet.  iv.  17,  18. 

«  1  John  V.  19;  Gal.  iii.  10;  John  iii.  36;  Isa.  Ivii.  21 ;  Psa.  x.  4;  Isa.  Iv.  6,  7. 
'Prov.  xiv.  32;  Luke  xvi.  25;  John  viii.  21-24;  Prov.  x.  24;  Luke  xii.  4,  5;  ix.  23-26; 
John  xii.  25,  26  ;  Eccl.  iii.  17  ;  Matt.  vii.  13,  14. 

*  1  Pet.  iv.  7  ;  1  Cor.  vii.  29-31  ;  Heb.  i.  10-1 2 ;  Matt.  xxiv.  35  ;  1  John  ii.  17 ;  Matt, 
xxviii.  20;  xiii.  39,40;  2  Pet.  iii.  3-13. 

»  Acts  i.  11 ;  Rev.  i.  7;  Heb.  ix.  28;  Acts  iii.  21 ;   1  Thess.  iv.  13-18;  v.  1-11. 

'"  Acts  xxiv.  15;  1  Cor.  xv.  12-59;  Luke  xiv.  14;  Dan.  xii.  2;  John  v.  28,  29;  vi.  40;  xi. 
25,26;  2Tim.  i.  10;  Acts  x.  42. 

"  Matt.  xiii.  49;  xiii.  37-43;  xxiv.  30,  31  ;  xxv.  31-33. 

'=  Matt.  xxv.  35-41  ;  Rev.  xxii.  1 1 ;  1  Cor.  vi.  9,  10 ;  Mark  ix.  43-48  ;  2  Pet.  ii.  9  ;  Jude 
7 ;  Phil.  iii.  19 ;  Rom.  vi.  32;  2  Cor.  v.  10,  11  ;  John  iv.  36;  2  Cor.  iv.  18. 

"  Rom.  iii.  5,  6 ;  2  Thess.  i.  6-12  ;  Heb.  vi.  1,  2 ;  1  Cor.  iv.  5  ;  Acts  xvii.  31  ;  Rom.  ii. 
2-16;  Rev.  XX.  11,  12;   1  John  ii.  28 ;  iv.  17. 


CONFESSION  OF  THE  FREE-WILL  BAPTISTS,  1834,  18G8.  749 


CONFESSION  OF  TPIE  FREE-WILL  BAPTISTS.  A.D.  1834, 1868. 

[This  Coufessiou  was  adopted  and  issued  by  the  General  Conference  of  the  Fuke-wii.l  Baptists  of 
America  in  1S34,  revised  iu  1S4S,  and  again  iu  1S65  and  1868. 

The  text  is  taken  from  the  Treatise  on  the  Faith  and  Practice  of  the  Free-will  Baptists,  tcritten  under 
the  direction  of  the  General  Conference,  Dover,  N.  H.  Published  by  the  Free-will  Baptist  Printing 
Establishment,  1871.  The  sections  iu  which  this  Confession  differs  from  the  preceding  Baptist  Con- 
fessions have  been  put  iu  italics,  viz.,  Ch.  III.,  2  and  3,  and  Ch.  VIII.  and  XIII.j 

CHAPTEK   I. 

The  Holy  Scriptures. 

These  are  the  Old  and  New  Testaments ;  they  were  written  by  holy 
men,  inspired  by  the  Holy  Spirit,  and  contain  God's  revealed  will  to 
man.  They  are  a  sufficient  and  infallible  guide  in  religious  faith  and 
practice. 

CHAPTER   II. 

Being  and  Attributes  of  God. 

The  Scriptures  teach  that  there  is  only  one  true  and  living  God, 
who  is  a  Spirit,  self-existent,  eternal,  immutable,  omnipresent,  omnis- 
cient, omnipotent,  independent,  good,  wise,  holy,  just,  and  merciful ; 
the  Creator,  Preserver,  and  Governor  of  the  universe ;  the  Eedeemer, 
Saviour,  Sanctifier,  and  Judge  of  men ;  and  the  only  proper  object  of 
Divine  worship. 

The  mode  of  his  existence,  however,  is  a  subject  far  above  the  un- 
derstanding of  man — finite  beings  can  not  comprehend  him.  There  is 
nothing  in  the  universe  that  can  justly  represent  him,  for  there  is  none 
like  him.  He  is  the  fountain  of  all  perfection  and  happiness.  He  is 
glorified  by  the  whole  inanimate  creation,  and  is  "worthy  to  be  loved 
and  served  by  all  intelligences. 

CIIAPTEK   III. 

Divine  Government  and  Providence. 

1.  God  exercises  a  providential  care  and  superintendence  over  all 
his  creatures,  and  governs  the  world  in  wisdom  and  mercy,  according 
to  the  testimony  of  his  Word. 

2.  God  has  endowed  man  with  power  of  free  choice,  and  governs 


750  SYMBOLA  EVANGELICA. 

him  hy  moral  laws  and  motives  ;  and  this  power  of  free  choice  is  the 
exact  'measure  of  his  responsibility. 

3.  All  events  are  present  with  God  from  everlasting  to  everlasting ; 
but  his  knowledge  of  them  does  not  iji  aiiy  sense  cause  them,  nor  does 
he  decree  all  events  which  he  knows  will  occur. 

CHAPTER   IV. 

Creation,  Primitive  State  of  Man,  and  his  Fall. 

SECTION   I. — CREATION. 

1.  Of  the  world.  God  created  the  world,  and  all  things  that  it 
contains,  for  his  own  pleasure  and  glory,  and  the  enjoyment  of  his 
creatures. 

2.  Of  the  angels.  The  angels  were  created  by  God  to  glorify  him, 
and  obey  his  commandments.  Those  who  have  kept  their  first  estate 
he  employs  in  ministering  blessings  to  the  heirs  of  salvation,  and  in 
executing  his  judgments  upon  the  world. 

3.  Of  man.  God  created  man,  consisting  of  a  material  body  and  a 
thinking,  rational  soul.  He  was  made  in  the  image  of  God  to  glorify 
his  Maker. 

SECTION  II. — PRIMITIVE   STATE   OF   MAN   AND   HIS   FALL. 

Our  first  parents,  in  their  original  state  of  probation,  were  upright; 
they  naturally  preferred  and  desired  to  obey  their  Creator,  and  had  no 
preference  or  desire  to  transgress  his  will  till  they  were  influenced  and 
inclined  by  the  tempter  to  disobey  God's  commands.  Previously  to 
this  the  only  tendency  of  their  nature  was  to  do  righteousness.  In 
consequence  of  the  first  transgression,  the  state  under  which  the  pos- 
terity of  Adam  came  into  the  world  is  so  far  different  from  that  of 
Adam  that  they  have  not  that  rigliteousness  and  purity  which  Adam 
had  before  the  fall ;  they  are  not  naturally  willing  to  obey  God,  but 
are  inclined  to  evil.  Hence,  none,  by  virtue  of  any  natural  goodness 
and  mere  work  of  their  own,  can  become  the  children  of  God ;  but 
they  are  all  dependent  for  salvation  upon  the  redemption  effected 
through  the  blood  of  Christ,  and  upon  being  created  anew  unto  obedi- 
ence through  the  operation  of  the  Spirit;  both  of  which  are  freely 
provided  for  every  descendant  of  Adam. 


CONFESSION  OF  THE  FREE-WILL  BAPTISTS,  1834,  1868.  751 

CHAPTER   V. 

Of  Christ. 

SECTION   I. 

Jesus  Christ,  the  Son  of  God,  possesses  all  divine  perfections.  As 
he  and  the  Father  are  one,  he,  in  his  divine  nature,  filled  all  the  offices 
and  performed  the  works  of  God  to  his  creatures  that  have  been  the 
subjects  of  revelation  to  us.  As  man,  he  perfoi-med  all  the  duties  to- 
ward God  that  we  are  required  to  perform,  repentance  of  sin  excepted. 

His  divinity  is  proved  from  his  titles,  his  attributes,  and  his  works. 

1.  His  titles.— The  Bible  ascribes  to  Christ  the  titles  of  Saviour, 
Jehovah,  Lord  of  Hosts,  the  First  and  the  Last,  God,  true  God,  great 
God,  God  over  all,  mighty  God,  and  the  everlasting  Father. 

2.  His  attributes. — He  is  eternal,  unchangeable,  omnipresent,  om- 
niscient, omnipotent,  holy,  and  is  entitled  to  Divine  worship. 

3.  His  works. — By  Christ  the  world  was  created ;  he  preserves  and 
governs  it ;  he  has  provided  redemption  for  all  men,  and  he  will  be  their 
final  judge. 

SECTION   II. — THE   INCARNATION   OP   CHRIST. 

The  Word,  which  in  the  beginning  was  with  God,  and  which  was 
God,  by  whom  all  things  were  made,  condescended  to  a  state  of  humil- 
iation in  being  united  with  human  nature,  and  becoming  like  us, 
pollution  and  sin  excepted.  In  this  state,  as  a  subject  of  the  law,  he 
was  liable  to  the  infirmities  of  our  nature;  was  tempted  as  we  are; 
but  lived  our  example,  and  rendered  perfect  obedience  to  the  Divine 
requirements.  x\s  Christ  was  made  of  the  seed  of  David  according 
to  the  flesh,  he  is  called  '  The  Son  of  Man ;'  and  as  the  Divine  ex- 
istence is  the  fountain  from  which  he  proceeded,  and  was  the  only 
agency  by  which  he  was  begotten,  he  is  called  the  Son  of  God,  being 
the  only  begotten  of  the  Father,  and  the  only  incarnation  of  the  Di- 
vine Being. 

CHAPTER   VI. 

The  Holy  Spirit. 
1.  The  Scriptures  ascribe  to  the  Holy  Spirit  the  acts  and  attributes 
of  an  intelligent  being.     He  is  said  to  guide,  to  know,  to  move,  to  give 
information,  to  command,  to  forbid,  to  send  forth,  to  reprove,  and  to 
be  sinned  against. 


752  SYMBOLA  EV ANGELICA. 

2.  The  attributes  of  God  are  ascribed  to  the  Holy  Spirit :  such  as 
eternity,  omnipresence,  omniscience,  goodness,  and  truth. 

3.  The  works  of  God  are  ascribed  to  the  Holy  Spirit :  ci'eation,  in- 
spiration, giving  of  life,  and  sanctilication, 

4.  The  same  acts  which  in  one  part  of  the  Bible  are  attributed  to 
the  Holy  Spirit  are  in  other  parts  said  to  be  performed  by  God. 

5.  The  apostles  assert  tliat  the  Holy  Spirit  is  Lord  and  God. 

From  the  foregoing,  the  conclusion  is  that  the  Holy  Spirit  is  in 
reality  God,  and  one  with  the  Father  in  all  Divine  perfections.  It 
has  also  been  shown  that  Jesus  Christ  is  God,  one  with  the  Father. 
Then  these  three,  the  Father,  Son,  and  Holy  Spirit,  are  one  God. 

The  truth  of  this  doctrine  is  also  proved  from  the  fact  that  the 
Father,  the  Son,  and  the  Holy  Ghost  are  united  in  the  authority  by 
which  believers  are  baptized,  and  in  the  benedictions  pronounced  by 
the  apostles,  which  are  acts  of  the  highest  religious  worship. 

CHAPTER    VII. 

The  Atonement  and  Mediation  of  Christ. 

1.  The  Atonement. — As  sin  can  not  be  pardoned  without  a  sacri- 
fice, and  the  blood  of  beasts  could  never  wash  away  sin,  Christ  gave 
himself  a  sacrifice  for  the  sins  of  the  world,  and  thus  made  salvation 
possible  for  all  men.  He  died  for  us,  suffering  in  our  stead,  to  make 
known  the  righteousness  of  God,  that  he  might  be  just  in  justifying 
sinners  who  believe  in  his  Son.  Through  the  redemption  effected  by 
Christ,  salvation  is  actually  enjoyed  in  this  world,  and  will  be  enjoyed 
in  the  next  by  all  who  do  not,  in  this  life,  refuse  obedience  to  the 
known  requirements  of  God.  The  atonement  of  sin  was  necessary. 
For  present  and  future  obedience  can  no  more  blot  out  our  past  sins 
than  past  obedience  can  remove  the  guilt  of  present  and  future  sins. 
Had  God  pardoned  the  sins  of  men  without  satisfaction  for  the  vio- 
lation of  his  law,  it  would  follow  that  transgression  might  go  on  with 
impunity;  government  Avoiild  be  abrogated,  and  the  obligation  of  obe- 
dience to  God  would  be,  in  effect,  removed. 

2.  Mediation  or  Ciikist. — Our  Lord  not  only  died  for  our  sins,  but 
he  arose  for  our  justification,  and  ascended  to  heaven,  where,  as  Me- 
diator between  God  and  man,  he  will  make  intercession  for  men  till 
the  final  judgment. 


CONFESSION  OF  THE  FREE-WILL  BAPTISTS,  183-t,  1868.  753 

CHAPTER   Vm. 

The  Gosj>el  Call. 

The  call  of  the  gospel  is  co-extensive  ivith  the  atonement  to  all 
men,  hath  by  the  vmrd  and  the  strivings  of  the  Sjnrit ;  so  that  salva- 
tion is  rendered  equally  ])ossible  to  all  /  and  if  any  fail  of  eternal 
life,  the  fault  is  loholly  their  own. 

CHAPTEK   IX. 

Repentance. 

The  repentance  wliich  the  gospel  requires  includes  a  deep  convic- 
tion, a  penitential  sorrow,  an  open  confession,  a  decided  hatred  and  an 
entire  forsaking  of  all  sin.  This  repentance  God  has  enjoined  on  all 
men ;  and  without  it  in  this  life  the  sinner  must  perish  eternally. 

CHAPTER   X. 

Faith. 

Saving  faith  is  an  assent  of  the  mind  to  the  fundamental  truths  of 
revelation ;  an  acceptance  of  the  gospel,  through  the  influence  of  the 
Holy  Spirit ;  and  a  firm  confidence  and  trust  in  Christ.  The  fruit  of 
faith  is  obedience  to  the  gospel.  The  power  to  believe  is  the  gift  of 
God ;  but  believing  is  an  act  of  the  creature,  which  is  required  as  a 
condition  of  pardon,  and  without  which  the  sinner  can  not  obtain  salva- 
tion. All  men  are  required  to  believe  in  Christ ;  and  those  who  yield 
obedience  to  this  requirement  become  the  children  of  God  by  faith. 

CHAPTER   XI. 

Rege7ieration. 
As  man  is  a  fallen  and  sinful  being,  he  must  be  regenerated  in  order 
to  obtain  salvation.  This  change  is  an  instantaneous  renewal  of  the 
heart  by  the  Holy  Spirit,  whereby  the  penitent  sinner  receives  new 
life,  become*  a  child  of  God,  and  disposed  to  serve  him.  This  is 
called  in  Scripture  being  born  again,  born  of  the  Spirit,  being  quick- 
ened, passing  from  death  unto  life,  and  a  partaking  of  the  divine 
nature. 


754  SYMBOLA  EVANGELICA. 

CHAPTER  xn. 

Justification  and  Sanctification. 

1,  Justification. — Personal  justification  implies  that  the  person  justi- 
fied has  been  guilty  before  God ;  and  in  consideration  of  the  atonement 
of  Christ,  accepted  by  faith,  the  sinner  is  pardoned  and  absolved  from 
the  guilt  of  sin,  and  restored  to  the  divine  favor.  Though  Christ's 
atonement  is  the  foundation  of  the  sinner's  redemption,  yet  without 
repentance  and  faith  it  can  never  give  him  justification  and  peace 
with  God. 

2.  Sanctification  is  a  work  of  God's  grace,  by  which  the  soul  is 
cleansed  from  all  sin,  and  wholly  consecrated  to  Christ.  It  com- 
mences at  regeneration,  and  the  Christian  can  and  should  abide  in 
this  state  to  the  end  of  life,  constantly  growing  in  grace  and  in  the 
knowledge  of  our  Lord  Jesus  Christ. 

CHAPTER  xin. 

Perseverance  of  the  Saints. 

There  are  strong  grounds  to  hope  that  the  truly  regenerate  will  per- 
severe unto  the  end  and  be  saved,  through  the  i3ower  of  divine  grace 
which  is  pledged  for  their  support ;  but  their  future  ol)edience  and 
final  salvation  are  neither  determined  nor  certain  ;  since,  through 
infi,rmity  and  manifold  temptations,  they  are  in  danger  of  falling  ; 
and  they  ought  therefore  to  watch  and jpray^  lest  they  make  shijywrecJc 
of  faith,  and  he  lost. 

CHAPTER   XIV. 

The  Sahhath. 

This  is  one  day  in  seven,  which,  from  the  creation  of  the  world,  God 
has  set  apart  for  sacred  rest  and  hol}^  service.  Under  the  former  dis- 
pensation, the  seventh  day  of  the  week,  as  commemorative  of  the  work 
of  creation,  was  set  apart  for  the  Sabbath.  Under  the  gospel,  the  first 
day  of  the  week,  in  commemoration  of  the  resurrection  of  Christ,  and 
by  authority  of  the  apostles,  is  observed  as  the  Christian  Sabbath.  On 
this  day  all  men  are  required  to  refrain  from  secular  labor,  and  devote 
themselves  to  the  worship  and  service  of  God. 


CONFESSION  OF  THE  FREE-WILL  BAPTISTS,  1834,  18G8.  755 

CHAPTER   XV. 

The  Church. 

A  Cheistian  chukch  is  an  organized  body  of  believers  in  Christ, 
who  statedly  assemble  to  worship  God,  and  sustain  the  ordinances  of 
the  gospel  agreeably  to  his  Word.  In  a  more  general  sense  it  is  the 
whole  body  of  Christians  thronghout  the  world,  and  only  the  regenerate 
are  real  members.  Believers  are  admitted  to  a  particular  chnrch,  on 
giving  evidence  of  faith,  and  receiving  baptism  and  the  hand  of  fel- 
lowship. 

CHAPTEK   XVI. 

The  Oosjpel  Ministry. 

1.  Qualifications  of  Ministers. — They  mnst  possess  good  natural 
and  acquired  abilities,  deep  and  ardent  piety,  be  specially  called  of 
God  to  the  work,  and  ordained  by  the  laying  on  of  hands. 

2.  Duties  of  Ministers. — These  are,  to  preach  the  Word,  administer 
the  ordinances  of  the  gospel,  visit  their  people,  and  otherwise  perform 
the  work  of  faithful  pastors. 

CHAPTER   XVII. 

Ordinances  of  the  Gosjpel. 

1.  Christian  Baptism. — This  is  the  immersion  of  believers  in  water 
in  the  name  of  the  Father,  the  Son,  and  the  Holy  Spirit,  in  which  are 
represented  the  burial  and  resurrection  of  Christ,  the  death  of  Christians 
to  the  world,  the  washing  of  their  souls  from  the  pollution  of  sin,  their 
rising  to  newness  of  life,  their  engagement  to  serve  God,  and  their 
resurrection  at  the  last  day. 

2.  The  Lord's  Supper. — This  is  a  commemoration  of  the  death  of 
Christ  for  our  sins,  in  the  use  of  bread,  which  he  made  the  emblem  of 
his  broken  body,  and  the  cup,  the  emblem  of  his  shed  blood ;  and  by 
it  the  believer  expresses  his  love  for  Christ,  his  faith  and  hope  in  him, 
and  pledges  to  him  perpetual  fidelity. 

It  is  the  privilege  and  duty  of  all  who  have  spiritual  union  with 
Christ  thus  to  commemorate  his  death ;  and  no  man  has  a  right  to 
forbid  these  tokens  to  the  least  of  his  disciples.' 

*  [This  last  clause  commits  the  Free-will  Baptists  to  the  principle  and  practice  of  open 
communion. — Ed.] 


756  SYMBOL  A  EVANGELICA. 

CHAPTER  XVin. 

Death  and  the  Intermediate  State. 

1.  Death. — As  a  result  of  si"n,  all  mankind  are  subject  to  the  death 
of  the  body. 

2.  The  Intermediate  State. — The  soul  does  not  die  with  the  body ; 
but  immediately  after  death  enters  into  a  conscious  state  of  happiness 
or  misery,  according  to  the  moral  character  here  possessed. 

chapter   XIX. 

Second  Coming  of  Christ. 

The  Lord  Jesus,  who  ascended  on  high  and  sits  at  the  right  hand 
of  God,  will  come  again  to  close  the  gospel  dispensation,  glorify  his 
saints,  and  judge  the  world. 

chapter   XX. 

The  Resurrection. 

The  Scriptures  teach  the  resurrection  of  the  bodies  of  all  men  at 
the  last  day,  each  in  its  own  order ;  they  that  have  done  good  will 
come  forth  to  the  resurrection  of  life,  and  they  that  have  done  evil  to 
the  resurrection  of  damnation. 

chapter   XXI. 

The  General  Judgment  and  Future  lietributions. 

1.  The  General  Judgment. — There  will  be  a  general  judgment, 
when  time  and  man's  probation  will  close  forever.  Then  all  men  will 
be  judged  according  to  their  works. 

2.  Future  Ketributions. — Immediately  after  the  general  judgment, 
the  righteous  will  enter  into  eternal  life,  and  the  wicked  will  go  into  a 
state  of  endless  punishment. 


THE  CONFESSION  OF  THE  WALDENSES,  1655. 


757 


THE  CONFESSION  OF  THE  WALDENSES.    A.D.  1655. 

[This  Coufessiou  belongs  to  the  Calviuistic  family,  and  is  in  part  an  abridgment  of  the  Gallican  Con- 
fession of  1559.  It  is  still  in  force,  or  at  least  highly  prized  among  the  Waldenses  in  Italy.  The  occa- 
sion which  called  it  forth  entitles  it  to  special  consideration.  It  was  prepared  and  issued  in  1055,  to- 
gether with  an  appeal  to  Protestant  nations,  iu  consequence  of  one  of  the  most  cruel  persecutions  which 
Romish  bigotry  could  inspire.  For  no  other  crime  but  their  simple,  time-honored  faith,  the  Waldenses 
iu  Piedmont  were  betrayed,  outraged,  mutilated,  massacred,  driven  into  exile,  and  utterly  impoverished 
by  the  coufiscaliou  of  their  property  and  the  burning  of  their  villages.  (See  the  frightful  pictures  of 
sufferings  in  the  second  vol.  of  Leger,  an  eye-witness.)  The  report  of  these  barbarous  atrocities  roused 
the  indignation  of  tiie  Christian  world.  Oliver  Cromwell,  then  Lord  Protector  of  England,  ordered  a 
day  of  humiliation  and  fiisting,  sent  Sir  Samuel  Morland  as  a  special  commissioner  to  the  Duke  of  Savoy 
(Charles  Emanuel  II.),  opened  a  subscription  with  i;'2O0O  from  his  private  purse,  and  brought  Protest- 
ant g(#'ernments  to  a  sense  of  their  duty,  and  Roman  sovereigns  (even  the  proud  bigot  Louis  XIV.)  to 
a  sense  of  shame.  The  dispatches  were  written  by  his  foreign  secretary,  the  great  Puritan  poet,  iu 
classical  Latin  and  iu  the  lofty  spirit  of  his  immortal  sonnet,  composed  at  that  time, 

*  Avenge,  O  Lord,  thy  slaughtered  saints,  whose  bones 
Lie  scattered  on  the  Alpine  mountains  cold.' 

Cromwell  died  too  soon  to  finish  this  noble  work  of  intervention  in  behalf  of  humanity  and  religious 
liberty.  Of  the  more  than  ^£38,000  then  raised  by  public  subscription  iu  England  alone  for  the  poor 
Waldenses,  only  £22,000  reached  them ;  the  remaining  i;iC,333  Charles  II.  unscrupulously  wasted  on 
his  private  pleasures  under  the  pretext,  worthy  of  a  Stuart,  that  'he  was  not  bound  by  any  of  the  en- 
gagements of  an  usurper  and  tyrant,  nor  responsible  for  his  debts.'  A  lit  illustration  of  the  spirit  of  the 
Restoration. 

The  Confession  was  probably  composed  by  Jean  Legek,  who  was  at  that  time  the  Moderator  of  the 
churches  in  Piedmont,  and  became  afterwards  their  historian  (d.  iu  exile,  'un  viartyr  sans  sawjr,' as 
pastor  at  Leydeu,  about  16S4) ;  although  he  does  not  say  so,'  and  inserts  the  Coufessiou  simply  with  the 
remark,  'la  derniere  confession  de  leur  Foy  qu'ils  publierent  aiyres  leurs  massacres  de  Van  1655'  (Vol.  I.  p. 
112).  It  was  brought  to  England  by  Morland,  together  with  many  valuable  MSS.,  which  he  received 
from  pastors  Antoine  and  Leger,  and  deposited  in  the  University  library  at  Cambridge,  iu  Aug.,  1658. 

The  French  text  is  found  in  Leger,  Histoire  des  £glises  Vaudoises  (Leyde,  1069,  2  vols,  fol.).  Vol.  I. 
pp.  112-110  (where  the  Athauasiau  Creed  is  added  in  Vaudois  and  French,  as  a  part  of  their  creed 
taught  to  the  children) ;  iu  C.  U.  IIaiin,  Geschichte  der  Ketzer  im  Mittelalter,  Vol.  II.  pp.  608-073  ;  Beut 
(Pastor  of  La  Tour),  Livre  de  Famille  (Geneva,  1830).  A  Latin  text,  together  with  an  English  version,  is 
given  iu  Pevkan,  .In  Histor.  Defence  of  the  Waldense^s  or  Vaudois,  xvith  Introd.  a7id  Appendixes  by  Tn. 
Sims  (Lond.  1826),  pp.  445^50,  from  the  MSS.  of  Peyrau,  the  Moderator  of  the  Wald.  Churches  iu  1819. 
The  English  text  alone  is  printed  iu  Dr.  E.  Henderson's  The  Vaudois  (Loudon,  1845),  pp.  251-259,  and 
in  William  Hazlitt's  translation  of  Dr.  Alexis  Mlston,  The  Israel  of  the  Alps:  a  History  of  the  Per- 
secutions of  the  Waldenses  (London,  1852),  pp.  300-306.  I  have  taken  the  French  original  from  Leger,  with 
the  old  spelling.    The  English  translation  of  Hazlitt  is  very  imperfect,  and  has  been  corrected. 

The  older  Coufessious  of  the  Waldenses,  published  by  Perrin,  Leger  (Vol.  I.),  and  Ilahn  (Vol.  II.  p. 
047  sqq.),  are  partly  of  doubtful  origin,  and  have  merely  historical  interest.    See  Vol.  I.  pp.  508  sqq.] 


BRIEVE      CONFESSION      DE      TOY      DES 
EGLISES   EEFORMEES   DE   PIEMONT. 

Publice  avec  leur  Manifeste  a  I'occasiou  des  effroy- 
ables  massacres  de  I'an  1655. 

Parce  que  nous  avons  apris  que  ncs  Ad- 
versaires  ne  se  contentans  pas  de  nous  avoir 
persecutes,  et  d^pouilUs  de  tons  nos  hiens, 
pour  nous  rendre  tant  plus  odieus,  vont  en- 
core semans  beaucoup  da  fans  bruits,  qui 
tendent    non    seulement    a   fletrir    nos    per- 


A    BRIEF    CONFESSION     OF    FAITH    OF 

TIIE       REFORMED       CHURCHES       OF 

PIEDMONT. 

Published  with  their  Manifesto  on  the  occasion  of 
the  frightful  massacres  of  the  year  1655. 

Having  understood  that  our  adversaries, 
not  contented  to  have  most  cruelly  perse- 
cuted us,  and  robbed  us  of  .ill  our  goods 
and  estates,  have  yet  an  intention  to  render 
us  odious  to  the  world  by  spreading  abroad 
many  false  reports,  and  so  not  only  to  de- 


758 


SYMBOLA  EVANGELICA. 


sonnes,  mats  sur  tout  a  noircir  par  ties  iu- 
fctmes  calomnies  la  saiiite  et  salutaire  Doc- 
trine, dont  nous  yaisons  profession,  nous  som- 
vies  obliges,  pour  desabuser  V esprit  de  ceux 
qui  pourroient  avoir  este  preoccupe's  de  ces 
sinistres  i7iij»-esslons,  de  faire  une  brieve  Dec- 
laration de  nutre  Foij,  comme  nous  Vavons 
fait  par  le  pass€  et  conformement  a  la  Pa- 
role de  Dieu,  ajin  que  tout  le  monde  voye  la 
fausset6  de  ces  Calomnies,  et  le  tort  quon  a 
de  nous  hair,  et  de  nous  ^^ersecuter  pour  une 
Doctrine  si  innocente. 


JVous  Croyons. 

I.  QuHl  y  a  un  seul  Dieu,  qui 
est  une  essence  spirituelle,  eter- 
nelle,  infinie,  tout  sage,  tout  mise- 
ricordieuse,  et  tout  juste  j  en  un 
mot  tout  jparfaite ;  et  quHl  y  a 
trois  Personnes  en  cette  settle  et 
simple  essence,  le  Pere,  le  FilSj  et 
le  S.  Esprit. 

II.  Que  ce  Dieu,  s'est  manifeste 
aux  Jiommes  par  ses  osuvres,  tant 
de  la  Creation,  que  de  la  Provi- 
dence, et  par  sa  Parole,  reveUe 
au  commencement  par  Oracles 
en  diverses  sortes,  puis  redigte 
par  ecrit  es  Livres  qtCon  ap>J>elle 
V Escriture  Sainte. 

III.  QxCil  faut  recevoir,  comme 
nous  recevons  cette  Sainte  Ecri- 
ture  pour  Divine,  et  Canonique, 
<^est-a-dire  pour  regie  de  notre 
Fay,  et  de  notre  vie,  et  qiCelle  est 
contenile  pleinement  es  Livres  de 
VAncien  et  du  Nouveau  Testa- 
ment :  que  dans  VAncien  Testa- 


fame  our  persons,  but  likewise  to  asperse 
with  most  shameful  calumnies  that  holy  and 
wholesome  doctrine  which  we  profess,  we 
feel  obliged,  for  the  better  information  of 
those  whose  minds  may  perhaps  be  preoc- 
cupied by  sinister  opinions,  to  make  a  short 
declaration  of  our  faith,  such  as  we  have 
heretofore  professed  as  conformable  to  the 
Word  of  God ;  and  so  every  one  may  see 
the  falsity  of  those  their  calumnies,  and  also 
how  unjustly  we  are  hated  and  persecuted 
for  a  doctrine  so  innocent. 


We  believe, 

I.  Tliat  there  is  one  only  God, 
who  is  a  spiritual  essence,  eter- 
nal, infinite,  all-wise,  all-merciful, 
and  all-just,  in  one  word,  all-per- 
fect ;  and  that  there  are  three 
persons  in  that  one  only  and  sim- 
ple essence :  the  Father,  Son,  and 
Holy  Spirit. 

II.  That  this  God  has  manifest- 
ed himself  to  men  by  his  works  of      , 
Creation  and  Providence,  as  also 

by  his  Word  revealed  unto  us,  first 
by  oracles  in  divers  manners,  and 
afterwards  by  those  written  books 
which  are  called  the  Holy  Script- 
ure. 

III.  That  we  ought  to  receive 
this  Holy  Scripture  (as  we  do)  for 
divine  and  canonical,  that  is  to 
say,  for  the  constant  rule  of  our 
faith  and  life :  as  also  that  the 
same  is  fully  contained  in  the  Old 
and  New  Testament;  and  that  by 
the  Old  Testament  we  must  un- 


THE  CONFESSION  OF  THE  VVALDENSES,  1G55. 


759 


ment  doivent  estre  comj^ris  senle- 
inent  les  Livres  que  Dieu  a  com- 
mis  a  VEglise  Judaiqiie,  et  qii'elle 
a  toujours  ap])roave  ou  reconnu 
jpour  DivinSj  d  s(^avoir  les  cinq 
Livres  de  Moise^  Josue,  les  J  ages, 
Ruth,  le  1  et  2  de  Samuel,  le  1  et 
2  des  Hois,  le  1  et  2  des  Chro- 
niqiies  ou  Paralipovienon,  le  1 
d'Esdras,  Nehemie,  Esther',  Job,  les 
Pseaumes,  les  Proverhes  de  Salo- 
mon, V Ecdesiaste,  le  Cantique  des 
Cantiqnes,  les  4  grands  Proj)hetes 
et  les  12  jpetits :  et  dans  le  Nou- 
veau  les  4  Evangiles,  les  Actes  des 
Apotres,  les  Ejpitves  de  S.  Paid, 
une  aux  Rotnains,  deux  oaix  Co- 
rinthiens,  U7ie  aus  Galates,  une 
aus  Eqyhesiens-,  une  aux  Philijp- 
jpiens,  une  aux  Colossiens  [deux 
aux  Thessaloniciens,  deux  a,  Ti- 
mothte,  une  a  Tite,  une  d  Phile- 
jnonl,^  VEpitre  aux  Ilebreux,  une 
de  S.  Jacques,  deux  de  S.  Pierre, 
trois  de  S.  Jean,  une  de  S.  Jude, 
et  V Apocalypse. 

ly.  Que  nous  reconnoissons  la 
Divinite  de  ces  Livres  S acres,  non 
seulement  par  le  thnoignage  de 
VEglise,  mais  princip>alement par 
Veternelle  et  ind%d)itable  verite  de 
la  Doctrine  qui  y  est  conteniie, 
qmr  Vexcellence,  sublimite,  et  ma- 
jeste  du  tout  Divine  qui  y  paroit, 
et  par   Voperation  du  S.  Esprit, 


derstand  only  sncli  books  as  God 
did  intrust  the  Jewish  CImrch  witli, 
and  wliich  that  Chnrcli  has  al- 
ways approved  and  acknowledged 
to  be  from  God :  namely,  the  five 
books  of  Moses,  Josluia,  the  Judges, 
Iluth,  1  and  2  of  Samuel,  1  and  2 
of  the  Kings,  1  and  2  of  the 
Chronicles,  one  of  Ezra,  Nehemiah, 
Esther,  Job,  the  Psalms,  the  Prov- 
erbs of  Solomon,  Ecclesiastes,  the 
Song  of  Songs,  the  four  great  and 
the  twelve  minor  Prophets :  and 
the  New  Testament  containing  the 
four  gospels,  the  Acts  of  the  Apos- 
tles, the  Epistles  of  St.  Paul — 1  to 
the  Romans,  2  to  the  Corinthians, 

1  to  the  Galatians,  1  to  the  Ephe- 
sians,  1  to  the  Philippians,  1  to  the 
Colossians  [2  to  the  Thessalonians, 

2  to  Timothy,  1  to  Titus,  1  to 
Philemon],'  and  the  Epistle  to  the 
Hebrews ;  1  of  St.  James,  2  of  St. 
Peter,  3  of  St.  John,  1  of  St.  Jude, 
and  the  Revelation. 

IV.  We  acknowledge  the  divin- 
ity of  these  sacred  books,  not  only 
from  the  testimony  of  the  Church, 
but  more  especially  because  of  the 
eternal  and  indubitable  truth  of 
the  doctrine  therein  contained,  and 
of  that  most  divine  excellency,  sub- 
limity, and  majesty  which  appears 
therein ;  and  because  of  the  opera- 


'  [Omitted  bv  Leger  and  Hahn,  no  doubt  inadvertently.] 

Vol.  hi.— C  c  c 


760 


SYMBOLA  EVANGELICA. 


V 


qui  nous  fait  recevoir  avec  defe-  j  tion  of  the  Holy  Spirit,  who  causes 
ranee  le  ttmoignage  que  VEglise  ns  to  receive  with  reverence  the 
nous  en  rend,  qui  ouvre  7ios  yewa?  testimony   of  the   Church   in  that 


pour  decouvrir  les  rayons  de  la 
lu7niere  celeste  qui  eclattent  en 
VEcriture,  et  rect^fie  notre  gout 
pour  discevner  cette  viande  par 
la  saveur  Divine  qiCelle  a. 

V.  Que  Dieu  a  fait  toutes 
choses  de  rien^par  sa  volontt  toute 
libre,  ct  par  la  puissance  injinie 
de  sa  Parole. 

VI.  Qu)il  les  conduit  et  gou- 
vcrne  toutes  par  sa  Providence, 
ordonnant  et  adressant  tout  se 
qui  arrive  au  monde,  sans  qiCil 
soit  pourtant  ni  autheur,  ni  cause 
du  mat  que  les  creatures  font,  ou 
que  la  coulpe  luy  en.  2^uisse,  ou 
doive  en  aucune  facon  estre  im- 
putee. 

VII.  Que  les  Anges  ayant  este 
crees  purs  et  saints,  il  y  en  a  qui 
sont  tomhes  dans  une  corruption 
et  perdition  irreparable,  mais  que 
les  autres  ant  persevere  par  U7i 
effet  de  la  bonte  Divine,  qui  les  a 
soutenus  et  confirrnts. 

VIII.  Que  Vhotnme  qui  avoit 
este  cret  pur  et  saint,  a  V Image  de 
Dieu,  s'est  prive  par  sa  faute  de 
cH  estat  bienheureux,  donnant  ses 


point,  who  opens  our  eyes  to  dis- 
cover the  beams  of  that  celestial 
light  which  shines  in  the  Script- 
ure, and  corrects  our  taste  to  dis- 
cern the  divine  savor  of  that  spir- 
itual food. 

V.  That  God  made  all  things 
of  nothing  by  his  own  free  will, 
and  by  the  infinite  power  of  his 
Word. 

VI.  That  he  governs  and  rules 
all  by  his  providence,  ordaining 
and  appointing  whatsoever  hap- 
pens in  this  world,  witliout  being 
the  author  or  cause  of  any  evil 
committed  by  the  creatures,  so 
that  the  guilt  thereof  neither  can 
nor  ought  to  be  in  any  way  im- 
puted unto  him. 

VII.  That  the  angels  were  all 
in  the  beginning  created  pure  and 
holy,  but  that  some  of  them  have 
fallen  into  iiToparable  corruption 
and  perdition  ;  and  that  the  rest  have 
persevered  in  their  first  purity  by 
an  effect  of  divine  goodness,  which 
has  upheld  and  confirmed  them. 

VIII.  That  man,  who  was  created 
pure  and  holy,  after  the  image  of 
God,  deprived  himself  through  his 
own  fault  of  tliat  happy  condition 


assentitncns  aux  discours  ca2)tieus\h\  giving  credit  to  the  deceitful 


du  Diablc. 


words  of  the  devil. 


THE  CONFESSION  OF  THE  WALDENSES,  1655. 


761 


IX.  Que  Vhomme  a  perdu  par 
sa  transgression,  la  Justice  et  la 
saintete  qv)il  avoit  receile,  encou- 
rant  avec  V indignation  de  Dieu^ 
la  mort  et  la  captivite,  sous  la 
puissance  de  celuy  qui  a  Vempire 
de  la  mo7't,  assavoir  le  Diahle,  a 
ce  point  que  son  franc  arhitre  est 
devenib  serf  et  tclave  du  peche, 
tellement  que  de  nature  tons  les 
hommes,  et  Juifs  et  gentils,  sont 
Enfans  d'Tre,  tons  inorts  en  lews 
fautes  et  peches,  et  par  conse- 
quant  incapables  d'^avoir  aucun 
hon  movement  pour  le  salut^  ni 
mtme  former  aucune  bonne  pen- 
ste  sans  la  grace ;  toiLtes  leurs 
imaginations  et  pensees  n^estant 
que  mal  en  tout  terns. 

X.  Que  toute  la  posterite 
6?'Adam,  est  covpahle  en  luy  de 
sa  desohe'issance,  infectee  de  sa  cor- 
ruption, et  tombte  dans  la  meme 
calarnite,  jusques  aios  petits  En- 
fans  des  le  ventre  de  leur  Mere, 
d^ou  vient  le  nom  de  Peche  orgi- 
nel. 

XI.  Que  Dieu  retire  de  cette  cor- 
ruption et  condamnatio7i,  les  per- 
sonnes  qiCil  a  tleiles  par  sa  tnise- 
ricorde  en  son  Fits  Jesus  Christ,  y 
laissant  les  autres par  un  droit  ir- 
reprochable  de  la  liberie  et  justice. 


IX.  That  man  by  his  transgres- 
sion lost  that  righteousness  and 
holiness  which  he  had  received, 
and  thus  incurring  the  wrath  of 
God,  became  subject  to  death  and 
bondage,  under  the  dominion  of 
him  who  lias  the  power  of  death, 
that  is,  tlie  devil ;  insomuch  that 
our  free  will  has  become  a  servant 
and  a  slave  to  sin :  and  thus  all 
men,  both  Jews  and  Gentiles,  are 
by  nature  children  of  wrath,  be- 
ing all  dead  in  their  trespasses 
and  sins,  and  consequently  incapa- 
ble of  the  least  good  motion  to  any 
thing  which  concerns  their  salva- 
tion :  yea,  incapable  of  one  good 
thought  without  God's  grace,  all 
their  imaginations  being  wholly 
evil,  and  that  continually. 

X.  That  all  the  posterity  of 
Adam  is  guilty  in  him  of  his  diso- 
bedience, infected  by  his  corrup- 
tion, and  fallen  into  the  same  ca- 
lamity with  him,  even  the  very  in- 
fants from  their  mothers'  womb, 
whence  is  deri\'ed  the  name  of 
original  sin. 

XI.  That  God  saves  from  this 
corruption  and  condemnation  those 
whom  he  has  chosen  [from  the 
foundation  of  the  world,  not  for 
any  foreseen  disposition,  faith,  or 
holiness    in    them,   but]  *    of    his 


'  [Tlie  words  in  brackets  are  given  b}-  Hazlitt  and  ITenderson  (perhaps  from  ^forland),  but 
are  not  found  in  the  French  of  Leger  and  Hahn.] 


762 


SYMBOLA  EVANGELICA. 


XII,  Qtie  Jesus  Christ  ayant 
este  ordonne  de  Dieu  en  son  decret 
eternel,  jpour  estre  le  seid  Saveur, 
et  r unique  Chef  de  son  Corjps^  qui 
est  VEglise^  il  Va  rachetee  lyar  son 
propre  Sang,  dans  V aecomjolisse- 
ment  des  terns,  et  luy  offre  et 
communique  tous  ses  benefices  jx^r 
V  Evangile. 

XIII.  QiCil  y  a  deux  natures 
en  Jesus  Christ,  la  Divine  et 
Vhumaine  vrayement  en  une 
meme  personne,  sa?is  cofifusion, 
sans  division,  sans  separation, 
sans  changement ;  chdque  nature 
gardant  ses  jprojprietes  distinctes, 
et  que  Jesus  Christ  est  vray 
Dieu  et  vray  hornme  tout  en- 
semble. 

Xiy.  Que  Dieu  a  tant  aime  le 
monde,  quHl  a  domie  son  Fits 
jpour  nous  sauver  par  son  obeis- 
sance  tres-jparfaite,  nommement 
par  celle  qiCil  a  montre  <??i  soufi- 
frant  la  mort  maudite  de  la 
Croix,  et  par  les  victoires  quil  a 
remporle  sur  le  Diable,  le  peche, 
et  la  mort. 

XY.  Que  Jesus  Christ  ayant 
fait  Ventiere  expiation  de  nos 
pechts  par  son  sacrifice  tres-par- 


mercy  in  Jesus  Christ  his  Son  ; 
passing  by  all  the  rest,  according 
to  the  irreprehensible  reason  of  his 
freedom  and  justice. 

XII.  Tliat  Jesus  Christ  havins 
been  ordained  by  the  eternal  de- 
cree of  God  to  be  the  only  Sav- 
iour and  only  head  of  his  body 
which  is  the  Church,  he  i-edeemed 
it  with  his  own  blood  in  the  full- 
ness of  time,  and  communicates 
unto  the  same  all  his  benefits  by 
means  of  the  gosjiel. 

XIII.  That  there  ai'e  two  natures 
in  Jesus  Christ,  viz.,  divine  and  hu- 
man, truly  united  in  one  and  the 
same  person,  without  confusion, 
division,  separation,  or  alteration  ; 
each  nature  keeping  its  own  dis- 
tinct proprieties ;  and  that  Jesus 
Christ  is  both  true  God  and  true 
man. 

XIV.  That  God  so  loved  the 
world,  that  is  to  say,  those  whom 
he  has  cliosen  out  of  the  world, 
that  he  gave  liis  own  Son  to  save 
us  by  his  most  perfect  obedience 
(especially  that  obedience  w^liich 
he  manifested  in  suffering  the 
cursed  death  of  the  cross),  and  also 
by  his  victory  over  the  devil,  sin, 
and  death. 

XY.  That  Jesus  Christ  having 
made  a  full  expiation  for  our  sins 
by  his  most  perfect  sacrifice  once 


THE  CONFESSION  OF  THE  WALDENSES,  165/5. 


763 


fait,  uiie  fois  offert  en  la  Croix, 
il  ne  jpeut,  ni  ne  doit  estre  rei- 
tere  sous  quelque  jpretexte  que  ce 
soit. 

XVI.  Que  le  Seigneur  Jesus 
nous  ayant  jpleinernent  reconcilie 
a  Dieu  jpar  le  Sang  de  sa  Croix, 
c'est  par  son  seid  merite,  et  non 
par  nos  oeuvres,  que  nous  soinmes 
ahsous  et  justifies  devant  luy. 

XVII.  Que  710US  avons  union 
aveo  Jesus  Christ,  et  communion 
ci  ses  benefices  par  la  Foy,  qui 
s'appuye  sur  les  promesses  de  vie, 
qui  nous  sont  faites  en  son  Evan- 
gile. 

XVIII.  Que  cette  Foy  vient  de 
V operation  gracieuse  et  cffi,cace  du 
S.  Esprit,  qui  eclaire  nos  aines,  et 
les  porte  a,  iappuyer  sur  la  mise- 
ricorde  de  Dieu,  pour  iappliquer 
le  merite  de  Jesus  Christ. 

XIX.  Que  Jesus  Christ  est  no- 
ire vray  et  imique  Mediateur : 
non  seulement  de  Redemption, 
mais  aussi  d^ Intercession,  et  que 
par  ses  merites  et  sa  media- 
tion, noibs  avons  acces  au  Pere, 
pour  Vinvoquer  avec  la  sainte 
confiance  d^estre  exauces,  sa?is 
quHl  soit  hesoin  d'' avoir  recours 
d  auGun  autre  intercesseur  que 
luy. 

XX.  Que  comme  Dieu  nous 
promet  la  regeneration  en  Jesus 


offered  on  the  cross,  it  neither  can 
nor  ought  to  be  repeated  npon  any 
pretext  whatsoever,  as  they  pretend 
to  do  in  the  mass. 

XVI.  That  the  Lord  Jesns  hav- 
ing fully  reconciled  us  unto  God, 
thi'ough  the  blood  of  his  cross,  it  is 
by  virtue  of  his  merits  only,  and 
not  of  our  works,  that  we  are  ab- 
solved and  justified  in  his  sight. 

XVII.  That  we  are  united  to 
Jesus  Christ  and  made  partakers 
of  his  benefits  by  faith,  which 
rests  upon  those  promises  of  life 
which  are  made  to  us  in  his 
gospel. 

XVIII.  That  this  faith  is  the 
gracious  and  efiicacious  work  of 
the  Holy  Spirit,  who  enlightens 
our  souls,  and  persuades  them  to 
lean  and  rest  upon  the  mercy  of 
God,  and  so  to  apply  the  merits 
of  Jesus  Christ. 

XIX.  That  Jesus  Christ  is  our 
true  and  only  Mediator,  not  only 
redeeming  us,  but  also  interceding 
for  us,  and  that  by  virtue  of  his 
merits  and  intercession  we  have 
access  unto  the  Father,  to  make 
our  supplications  unto  him,  with  a 
holy  confidence  that  he  will  grant 
our  requests,  it  being  needless  to 
have  recourse  to  any  other  inter- 
cessor besides  himself. 

XX.  That  as  God  has  promised 
us  regeneration  in  Jesus  Christ,  so 


764 


SYMBOLA  EVANGELICA. 


Christ,  ceiis  qui  sont  uiiis  a  luy 
par  U7ie  vive  Foy,  doivent  s'adon- 
ner,  et  iadonnent  en  effet,  a  honnes 
Oduvres. 

XXI.  Que  les  bonnes  OBuvres 
sont  si  necessaires  aus  Jideles, 
quHls  ne  jpeuvent  jparvenir  au 
Hoyaume  des  Cieux  sans  les 
faire,  estant  vray  que  Dieu  les  a 
prejxirtes  afin  que  nous  y  cliemi- 
noins,  qu/'ainsi  nous  devons  fair 
les  vices,  et  nous  adonner  aux 
vertus  Chretiennes,  employ  ant  les 
Junes  et  tous  autres  moyens,  qui 
jpeuvent  nous  servir  a  U7ie  chose 
si  sainte. 

XXII.  Que  bien  que  nos  oeuvres 
ne  jpuissent  jpas  meriter,  noire 
Seigneur  ne  laissera  pas  de  les 
recompenser  de  la  Vie  JEternelle, 
par  ^ine  continieation  miseri- 
cordieuse  de  sa  grace,  et  en  vertu 
de  la  Constance  immudble  des  pro- 
messes  quHl  nous  en  fait. 

XXIII.  Que  ceux  qui  possedent 
la  Vie  Eternelle  en  suite  de  leur 
Foy,  et  de  leurs  bonnes  cRuvres, 
doivent  estre  confideres  cotnmne 
Saints,  et  glorifies,  loues  pour 
leurs  vertus,  imites  en  toutes  les 
belles  actions  de  leur  vie,  mais 
non  adores,  ni  invoques,  puis 
qxCon  ne  doit  prier  qu'un  seul 
Dieu  par  Jesus  Christ. 

XXIV.  Que  Dieu  s'est  recueilli 


those  who  are  united  to  him  by  a 
Hving  faith  ought  to  apply,  and  do 
really  apply  themselves,  unto  good 
works. 

XXI.  That  good  works  are  so 
necessary  to  the  faithful  that 
they  can  not  attain  the  kingdom 
of  heaven  without  the  same,  see- 
ing that  God  hath  prepared  them 
that  we  should  walk  therein ;  and 
therefore  we  ought  to  flee  from 
vice,  and  apply  ourselves  to  Chris- 
tian virtues,  making  use  of  fasting, 
and  all  other  means  which  may 
conduce  to  so  holy  a  thing. 

XXII.  That,  although  our  good 
works  can  not  merit  any  tiling,  yet 
the  Lord  will  reward  or  recompense 
them  with  eternal  life,  through  the 
merciful  continuation  of  his  grace, 
and  by  virtue  of  the  unchangeable 
constancy  of  his  promises  made 
unto  us. 

XXIII.  That  those  who  are  al- 
ready in  the  possession  of  eternal 
life  in  consequence  of  their  faith 
and  good  works  ought  to  be  con- 
sidered as  saints  and  glorified  per- 
sons, and  to  be  praised  for  their 
virtue  and  imitated  in  all  good 
actions  of  their  life,  but  neither 
worshiped  nor  invoked,  for  God 
only  is  to  be  prayed  unto,  and 
that  through  Jesus  Christ. 

XXIV.  That   God   has    chosen 


THE  CONFESSION  OF  THE  WALDENSES,  1655. 


765 


une  Eglise  dans  le  monde^jpour  le 
salut  des  hommes,  quelle  n^a  qiCun 
seul  Chef,  et  fondament,  qui  est 
Jesus  Christ. 

XXV.  Que  cette  Eglise  est  la 
comjmgnie  des  Jideles,  qui  ayans 
este  eleus  de  Dleu,  devant  la 
fondation  du  monde,  et  ajpjpellts 
par  une  sainte  vocation,  s'unissent 
pour  suivre  la  Parole  de  Dieu, 
eroyans  ce  quHl  nous  y  enseigne, 
et  vivans  en  sa  crainte. 

XXYI.  Que  cette  Eglise  ne])eut 
defaillir,  ou  estre  aneantie,  mais 
qu'elle  doit  estre  perpetuelle. 


XXVII.  Que  tous  s'y  doivent 
ranger,  et  se  tenir  dans  sa  com- 
munioQi. 

XXVIII.  Que  Dieu  ne  nous  y 
instruit  pas  seulement par  sa  Pa- 
role, mais  que  de  plus  il  a  institut 
des  Sacremens  pour  les  joindre  a. 
cette  Parole,  cornme  des  moyens 
pour  nous  unir  a  Jesus  Christ, 
et  pour  communiquer  a  ses  bene- 
fices, et  qiCil  n^y  en  a  que  deux 
communs  ci  tous  les  membres  de 


one  Church  in  the  world  for  the 
salvation  of  men,  and  that  this 
Church  has  one  only  head  and 
foundation,  which  is  Jesus  Christ. 

XXV.  That  this  Churcli  is  the 
company  of  the  faithful,  who,  hav- 
ing been  elected  by  God  before 
the  foundation  of  the  world,  and 
called  with  a  holy  calling,  unite 
themselves  to  follow  the  Word 
of  God,  believing  whatsoever  he 
teaches  them  therein,  and  living  in 
his  fear. 

XXVI  That  this  Churcli  can 
not  fail,  nor  be  annihilated,  but 
must  endure  forever  [and  that  all 
the  elect  are  upheld  and  preserved 
by  the  power  of  God  in  such  sort 
that  they  all  persevere  in  the  faith 
unto  the  end,  and  remain  united  in 
the  holy  Church,  as  so  many  living 
members  thereof].^ 

XXVII.  That  all  men  ought  to 
join  with  that  Church,  and  to  con- 
tinue in  the  communion  thereof. 

XXVIII.  That  God  does  not 
only  instruct  us  by  his  Word,  but 
has  also  ordained  certain  sacrar 
meuts  to  be  joined  with  it,  as 
means  to  unite  us  to  Jesus  Christ, 
and  to  make  us  partakers  of  his 
benefits ;  and  that  there  are  only 
two  of  them  belonging  in  com- 
mon to  all  the   members   of  the 


•  The  words  in  brackets  are  not  represented  in  tlie  French  text  of  Leger,  and  are  taken 
from  Henderson  and  Hazlitt. 


166 


SYMBOLA  EVANGELICA. 


VEglise  sous  le  Nouveau  Testa- 
ment^ assavoir  le  Bciptevne,  et  la 
Sainte  Cene. 

XXIX.  Qu.il  a  institue  celuy 
du  Bajyttme  pour  un  ttmoignage 
de  notre  adojption,  et  que  nous  y 
sommes  laves  de  nos  ^:'^c/<^s  au 
Sang  de  Jesus  Christ,  et  renou- 
■velles  en  saintete  de  vie. 

XXX.  Qu^il  a  institue  celuy  de 
la  Sainte  Cene  ou  Eucharistie, 
pour  la  nourriture  de  notre  a7ne, 
afin  que  par  une  vraye,  et  vlve 
Foy,par  la  vertu  incomprehensi- 
ble  du,  S.  Esprit,  mangeans  ef- 
fective7n£nt  sa  Chair,  et  heuvans 
son  Sang,  et  nous  nnissans  tres- 
etroitement  et  insejiarahlement  a 
Christ,  en  luy,  et  par  luy,  nous 
ayons  la  vie  spirituelle  et  eter- 
nelle. 

Et  afin  que  tout  le  inonde  voye 
dairement  notre  croyanee  sur  ce 
point,  nous  adjoutons  icy  les  me- 
mes  termes  qui  sont  couches  en 
notre  Priere  avant  la  Commu- 
nion, dans  notre  liturgie,  ou  ma- 
niere  de  celebrer  la  Sainte  Gene, 
et  dans  notre  Catechisme  public, 
qui  sont  pieces  qxCon  pent  voir  d 
la  fin  de  nos  Pseaumes :  voicy  les 
termes  de  notre  Priere  : 

'Et  comme  notre  Seigneur  non 
seuleraent  a  une  fois  offert  son 
Corps  et  son  Sang  pour  la  i-eniis- 
sion  de  nos  peclics,  mais  aussi  nous 


Church  under  the  New  Testament 
— to  wit,  Baptism  and  the  Lord's 
Supper. 

XXIX.  That  Christ  has  instituted 
the  sacrament  of  Baptism  to  be  a 
testimony  of  our  adoption,  and  that 
therein  we  are  cleansed  from  our 
sins  by  the  blood  of  Jesus  Christ, 
and  renewed  in  holiness  of  life, 

XXX.  That  he  has  instituted 
the  Holy  Suppei',  or  Eucharist,  for 
the  nourishment  of  our  souls,  to 
the  end  that  eating  effectually  the 
flesh  of  Christ,  and  drinking  ef- 
fectually his  blood,  by  a  true  and 
living  faith,  and  by  tlie  incompre- 
hensible virtue  of  the  Holy  Spirit, 
and  so  uniting  ourselves  most 
closely  and  inseparably  to  Christ, 
we  come  to  enjoy  in  him  and  by 
him  the  spiritual  and  eternal  life. 

Now  to  the  end  that  every  one 
may  clearly  see  what  our  belief  is 
as  to  this  point,  M^e  here  insert 
the  very  expressions  of  that  prayer 
which  Ave  make  use  of  before  the 
Communion,  as  they  are  written  in 
our  Liturgy  or  form  of  celebrating 
the  Holy  Supper,  and  likewise  in 
our  public  Catechism,  which  are  to 
be  seen  at  the  end  of  our  Psalms; 
these  are  the  words  of  the  prayer : 

'  Seeing  our  Lord  has  not  only 
once  offered  his  body  and  blood 
for  the  remission  of  our  sins,  but 
is  willing  also  to  commimicate  the 


THE  CONFESSION  OF  THE  WALDENSES,  165r>. 


767 


les  veut  communiquer  ponr  iiour- 
riture  en  vie  eternelle,  fais  nous 
cette  grace  que  de  vraye  sincerite 
de  coeur,  et  d'un  zele  ardant  nous 
recevions  de  luy  un  si  grand  bene- 
fice, c'est  qu'en  certaine  Foy  nous 
jouissions  de  son  Corps  et  de  son 
Sang,  voii'e  de  luy  entiereraent,' 
etc. 

Les  termes  de  notre  Liturgie 
sont :  '  Premierement  done,  croy- 
ons  a  ces  promesses,  que  Jesus 
Christ  qui  est  la  verite  menie  a 
prononcees  de  sa  bouclie,  assavoir 
qu'il  nous  veut  vrayement  faire 
participans  de  son  Corps  et  de  son 
Sang,  afin  que  nous  le  possedions 
entierement  en  telle  sorte  qu'il 
vive  en  nous,  et  nous  en  luy.' 

Ceusde  notre  CatecJiisine  public 
so7it  de  merne  en  la  Section  53. 

XXXI.  QuHl  est  necessaire  que 
lEglise  aye  des  Pasteur s^  juges 
Mens  instruits,  et  de  honne  vie, par 
ceux  qui  en  ont  le  droit  ^  taut  pour 
precher  la  Parole  de  Dieu,  que 
pour  administrer  les  Sacremens^ 
et  veiller  sur  le  troupeau  de  Jesus 
Christ,  suivatit  les  regies  d'^une 
honne  et  sainte  Discipline,  con- 
jointement  avec  les  Anciei^s  et 
Diacres,  selon  la  pratique  de 
V Eglise  ancienne. 

XXXII.  Que  Dieu  a  etabli  les 
Eois  et  les  Magistrals,  pour  la 
conduite  des  peuples,  et  que   les 


same  unto  us  as  the  food  of  eter- 
nal life,  we  hunijjly  beseech  thee  to 
grant  us  this  grace  that  in  true 
sincerity  of  heart  and  with  an  ar- 
dent zeal  we  may  receive  from  him 
so  great  a  benefit ;  that  is,  that  we 
may  be  made  partakers  of  his  body 
and  blood,  or  rather  of  his  whole 
self,  by  a  sicre  and  certain  faith.'' 

The  words  of  the  Litui-gy  are 
these :  '  Let  us  then  believe  first 
of  all  the  pro7nises  which  Christ 
{who  is  the  infallible  truth)  has 
pronounced  with  his  oion  mouth, 
viz.,  that  he  will  make  us  tridy 
partakers  of  his  body  and  blood, 
that  so  we  may  possess  him  en- 
tirely, in  such  a  Tnanner  that  he 
may  live  in  us  and  we  in  him.^ 

Tlie  words  of  our  Catechism  are 
the  same,  Nella  Dominica  53. 

XXXI.  That  it  is  necessary  the 
Church  should  have  pastors  known 
by  those  who  are  employed  for  that 
purpose  to  be  well  instructed  and 
of  a  good  life,  as  well  to  preach 
the  Word  of  God  as  to  administer 
the  sacraments,  and  wait  upon  the 
flock  of  Christ  (according  to  the 
rules  of  a  good  and  holy  discipline), 
together  with  elders  and  deacons, 
after  the  manner  of  the  primitive 
Church. 

XXXII.  That  God  hath  estab- 
lished kings  and  magistrates  to 
govern  the   people,  and  that  the 


768 


SYMBOLA  EVANGELICA. 


jpeuiDles  leur  doivent  estre  siijets 
et  olmssans  en  vertu  de  cH  ordre, 
non  seulement  pour  I'ire,  mais  pour 
la  conscience,  en  toutes  les  choses 
qui  sont  conformes  a  la  Parole  de 
Dieii,  qui  est  le  Hoy  des  Hois,  et 
Seigneur  des  Seigneurs. 

XXXIII.  Enfin,  quHl  faiit  re- 
cevoir  le  Synihole  des  A2)6tres, 
VOraison  Dominicale,  et  le  Deca- 
logue, comme  2>i<^<^^s  fondamenta- 
les  de  notre  creance,  et  de  nos  de- 
votions. 

Et  jjour  j)lus  ample  declaration 
de  notre  creance,  nous  reiterons 
icy  la  protestation  que  nous  fimes 
impriraer  Van  1603  assavoir  que 
nous  coilsentons  a  la  saine  Doc- 
trine, avec  toutes  les  Eglises  Me- 
formees  de  France,  cV Angleterre, 
du  Pdis-Bas,  d^ AUemagne,  de 
Suisse,  de  Bo  heme,  de  Pologne, 
d'' Ilongrie,  et  autres,  ainsi  qiCelle 
est  exprimee  en  leur  Confession 
d''Aushourg,  selon  la  declaration 
qit/en  a  donne  VAutheur.  Et 
promettons  d'y  perseverer  Dieu 
aidant,  inviolahlement  en  la  vie  et 
en  la  mort,  estans  prets  de  sig7ier 
cette  verite  eternelle  de  Dieu  de 
notre  propre  sang,  comme  Vont 
fait  nos  predecesseurs  depuis  le 
terns  des  Ap6tres,particulierement 
en  ces  derniers  siecles. 


people  ought  to  be  subject  and 
obedient  unto  them,  by  virtue  of 
that  ordination,  not  only  for  fear, 
hut  also  for  conscience'  salce,  in  all 
things  that  are  conformable  to  the 
Word  of  God,  who  is  the  King  of 
kings  and  the  Lord  of  lords. 

XXXIII.  Finally,  that  we  ought 
to  receive  the  symbol  of  the  Apos- 
tles, the  Lord's  Prayer,  and  the 
Decalogue  as  fundamentals  of  our 
faith  and  our  devotion. 

And  for  a  more  ample  declara- 
tion of  our  faith  we  do  here  reit- 
erate the  same  protestation  which 
we  caused  to  be  printed  in  1603, 
that  is  to  say,  that  we  do  agree 
in  sound  doctrine  with  all  the  Re- 
formed Churches  of  France,  Great 
Britain,  the  Low  Countries,  Ger- 
many, Switzerland,  Bohemia,  Po- 
land, Hungary,  and  others,  as  it  is 
set  forth  by  them  in  their  confes- 
sions; as  also  in  the  Confession  of 
Augsburg,  as  it  was  explained  by 
the  author,'  promising  to  persevere 
constantly  therein  with  the  help  of 
God,  both  in  life  and  death,  and 
being  ready  to  subscribe  to  that 
eternal  truth  of  God  with  our  own 
blood,  even  as  our  ancestors  have 
done  from  the  days  of  the  Apostles, 
and  especially  in  these  latter  ages. 


Viz.,  the  editio  variata  of  1540,  which  Calvin  subscribed  at  Strasburg. 


THE  CONFESSION  OF  THE  WALDENSES,  1655. 


769 


Et  jpourtant  nous  j)rio7is  bien  j 
humblement  toutes  les  Eglises 
Evangelujues  et  Frotestantes,  de\ 
nous  tenir,  nonohstant  noire  jpau- 
vrete  et  jpetitesse^pour  vrais  jnem- 
bres  du  corjjs  mystique  de  Jesus 
Christ,  soufrans  ])out  son  Saint 
Nom  ;  et  de  nous  coniinuer  V as- 
sistance de  leurs  prieres  envers 
Dieic,  et  tous  autres  bons  offices 
de  leurs  charites,  comme  nous  les 
avons  deja  abondamment  exjjeri- 
mentis,  clout  nous  les  renier<^ions 
avec  toute  Vhumilite,  qui  nous  est 
possible,  et  sujplions  de  tout  notre 
cceur  le  Seigneur  qu'il  en  soit  luy 
meme  le  remunerateur,  versant  sur 
elles  les  plus  precieuses  benedic- 
tions de  sa  grace  et  de  sa  gloire, 
et  en  cette  vie,  et  en  celle  qui  est  a 
venir.     Amen. 

ADDITIONS  A  LA  SUS-DITE  CONFESSION. 

Brieve  justijication  touchant  les  points, 
ou  articles  de  Foy,  que  nous  imputent  les 
Docteurs  de  Rome,  en  commun  avec  toutes 
les  Eglises  lieforme'es.  JVous  accusans  de 
croire, 

1.  Que  Dieu  soit  autheur  du  Peche. 

2.  Que  Dieu  n'est  pas  tout  Puissant. 

4.*  Que  Jesus  Christ  s'est  desespere  en  la 
Croix.  ' 

5.  Que  dans  les  ceuvres  du  salut,  ou  I'liome 
est  vm  par  V Esprit  de  Dieu,  il  ny  coopere  non 
plus  qu'iine  piece  de  hois,  ou  une  pierre. 

6.  Qu'en  vertu  de  la  Predestination,  il  n^iin- 
porte  que  Von  face  bien  ou  mat. 


Therefore  we  humbly  entreat 
all  the  Evangelical  and  Protestant 
Churches,  notwithstanding  our  pov- 
erty and  lowness,  to  look  upon  us 
as  true  members  of  the  mystical 
body  of  Christ,  suffering  for  his 
name's  sake,  and  to  continue  unto 
us  the  help  of  their  prayers  to 
God,  and  all  other  effects  of  their 
charity,  as  we  have  heretofore 
abundantly  experienced,  for  which 
we  return  them  our  most  humble 
thanks,  entreating  the  Lord  with 
all  our  heart  to  be  their  rewarder, 
and  to  pour  upon  them  the  most 
precious  blessings  of  grace  and 
glory,  both  in  this  life  and  in  that 
which  is  to  come,     Amert. 


ADDITIONS   TO    THIS    CONFESSION.^ 

Brief  justification  concerning  the  points  or 
articles  of  faith  which  the  doctors  of  Rome 
impute  to  us  and  to  all  the  Reformed  Churches. 
They  accuse  us  of  believing  the  following  arti- 
cles : 

1.  That  God  is  the  author  of  sin ; 

2.  That  God  is  not  omnipotent ; 

3.  That  Jesus  Christ  fell  into  despair  upon 
the  cross ; 

4.  That  man,  in  the  work  of  salvation, 
where  he  is  moved  by  the  Spirit  of  God,  is 
no  more  active  than  a  log  or  a  stone; 

5.  That,  according  to  our  notion  on  the 
subject  of  predestination,  it  is  of  no  conse- 
quence whether  we  do  good  or  evil ; 


'  Omitted  by  Henderson  and  Hazlitt.         *  The  error  in  numbering  (4  for  3,  etc.)  is  Leger's. 


770 


SYMBOLA  EVANGELICA. 


7.  Que  les  bonnes  ccuvres  ne  sont  pas  neces- 
suires  au  salui. 

8.  Que  nous  rejettons  ahsolument  la  Con- 
fession des  peche's,  et  la  Penitence. 

9.  Qu'il  faut  rejetter  les  Junes,  et  autres 
tnortijicallons  de  la  chair,  pour  vivre  dans  la 
dissolution. 

\0.  Que  cliucun  pent  expliquer  VEcriture 
Sainte  comme  il  luy  plait,  et  selon  les  inspira- 
tions de  son  esprit  jiarticidier. 

11.  Que  VEijUse  pent  de  tout  dejaillir,  et 
estre  anneantie. 

12.  Que  le  Bapteme  n'est  d'aucune  necessite'. 

13.  Que  datis  le  Sacrement  de  V Eucharistie, 
nous  navons  aucune  reelle  communion  avec  Je- 
sus Christ,  mais  seulement  enji<jure. 

14.  Quon  nest  pas  oblige  d'obe'ir  aux 
Magistrats,  Hois,  Princes,  etc. 

1.5.  Puree  que  nous  ninvoquons  jxis  la  Sainte 
Vierge,  et  les  hommes  deja  glorijies,  on  nous 
accuse  de  les  rnepriser,  art  lieu  que  nous  les 
publions  bienheweus,  dignes,  et  de  loilange,  et 
dHmitation,  et  tenons  sur  tout  la  Sainte 
Vierge  Bienlieureuse  entre  toutes  les  Fem- 
mes. 

Or  tous  res  Chefs  qui  nous  sont  ainsi  mali- 
cieusement  impute's,  Men  loin  de  les  croire  ou 
enseigner  parmi  nous,  que  nous  les  tenons  pour 
heretiques  et  damnables,  et  denongons  de  tout 
ttotre  cceur  anatheme  contre  quiconque  les  vou- 
droit  soutenir. 


C.  Tliat  good  works  are  not  necessary  to 
salvation ; 

7.  That  we  entirely  reject  confession  of  sins 
and  repentance ; 

8.  That  fasting  and  other  mortifications  of 
the  flesh  must  be  rejected,  in  order  to  lead  a 
dissolute  life; 

y.  That  any  one  may  explain  the  Holy 
Scripture  as  he  pleases,  and  according  to  the 
fiinciful  suggestions  of  his  own  mind  ; 

10.  That  the  Churcli  can  entirely  fail  and 
be  destroyed ; 

1 1.  That  baptism  is  not  necessary; 

12.  That  in  the  sacrament  of  the  eucharist 
we  have  no  communion  with  Christ  in  fact, 
but  in  a  figure  only  ; 

13.  That  obedience  is  not  due  to  magis- 
trates, kings,  princes,  etc. ; 

14.  That  we  despise,  because  we  do  not 
invoke,  the  most  holy  Virgin  and  glorified 
saints ;  while  in  fact  we  pronounce  them 
blessed  and  worthy  both  of  praise  and  imita- 
tion, and  hold  above  all  the  holy  Virgin  Mary 
to  be  '  blessed  amongst  women." 

All  these  articles  maliciously  imputed  to 
us,  far  from  believing  or  teacliing  them,  we 
hold  to  be  heretical  and  damnable,  and  we 
denounce  from  all  our  heart  ever}-  one  who 
would  maintain  them. 


CONFESSION  OF  THE  CUMBERLAND  PRESBYTERIAN  CHURCH,  1829.  771 


THE  CONFESSION  OF  THE  CUMBERLAND  PRESBYTE- 
RIAN CHURCH.    A.D.  1829  (1813). 

[The  Coufessiou  of  the  Cumberlanp  PKKSBVTEniAN  CnuEOn  in  the  Unitep  States  (which  was  or- 
gaiiized  ill  ISIO,  and  embraces  a  large  and  active  membership  in  the  Western  and  Southern  States),  ,s  a 
femi-Arminian  revision  of  the  Westminster  Confession  of  Faith.  It  was  adopted  m  1S13,  and  flually 
revised  in  1829.  It  retains  the  thirty-three  chapters  in  the  same  order,  with  the  American  alterations 
of  Chap«=  XXIII.  and  XXXI.,  and  a  few  immaterial  omissions  and  additions.  The  only  serious  change 
is  in  the  chapter  on  Predestination,  while  even  the  chapter  on  Perseverance  is  essentially  retained.  We 
present  both  texts  in  parallel  columns.  ,     ,    .  j ..    .,    /^  i 

See  The  Covfesdon  of  Faith  of  the  Cumberland  Presbyterian  Church,  revised  and  adopted  by  the  General 
Assembly,  at  Prineeton,  Ky.,  May,  1829,  published  by  its  Board  of  Publication  in  Nashville,  Teun.  Corap. 
Vol.  I.  pp.  813  sqq.] 

WESTMINSTER   CONFESSION. 

Chapter  III. — 0/  God's  Eternal  Decree 

[Am.  ed.  Decrees}. 

I.  God  from  all  eternity  did,  by 
the  most  wise  and  holy  counsel  of 
his  own  will,  freely  and  uncliange- 
ably  ordain  whatsoever  comes  to 
pass;'  yet  so  as  thereby  neither  is 
God  the  author  of  sin,^  nor  is  vio- 
lence offered  to  the  wdll  of  the 
creatures,  nor  is  the  liberty  or  con- 
tingency of  second  causes  taken 
away,  but  rather  established.'' 

II.  Although  God  knows  what- 
soever may  or  can  come  to  pass 
upon  all  supposed  conditions;*  yet 
hath  he  not  decreed  any  thing  be- 
cause he  foresaw  it  as  future,  or 


CUMBEELAND   CONFESSION. 
Chapter  III.— The  Decrees  of  God. 

I.  God  did,  by  the  most  wise 
and  holy  counsel  of  his  own  will, 
determine  to  act  or  bring  to  pass 
what  should  be  for  his  own  glory.' 


II.  God  has  not  decreed  any 
thing  respecting  his  creature  man, 
contrary  to  his  revealed  will  or 
wi'itten  word,^  which  declares  his 
sovereignty  over  all  his  creatures,^ 
the  ample  provision  he  has  made '  as  that  which  would  come  to  pass 
for  tlieir  salvation,*  his  determina-  upon  such  conditions.^ 
tion  to  punish  the  finally  impen- 1 


I  Eph.  i.  11. 

*  Rev.  XX.  12;    Rom.  ii.  15;    Acts  xx-.  27; 

Psa.  ii.  7. 
'  Dan.  iv.  34,  35  ;    Psa.  cxxxv.  G ;    Matt.  x. 
29-31. 

*  Heb.  ii.  9  ;    Matt.  xxii.  4 ;    Isa.  xlv.  22  ;    1 

Tim.  ii.  4,  5,  G  ;  Rev.  xxii.  17:  Isa.  Iv. 
1;  John  iii.  IG;  Rojn.  viii.  25;  1  John 
ii.  24,  10. 


■Eph.   i.  11;    Rom.   xi.   33;    Heb.  vi.  17; 

Rom.  ix.  15,  18. 
^  James  i.  13,  1 7 ;  1  John  i.  5  ;  [Am.  ed.  Eccl. 

vii.  29]. 
=  Acts  ii.  23 ;  Matt.  xvii.  12 ;  Acts  iv.  27,  28  ; 

John  xix.  1 1  ;  Prov.  xvi.  33. 
*  Acts  XV.  18;    1  Sam.  xxiii.  11,  12;    Matt. 

xi.  21,23. 
^Rom.ix.  11,13,  IG,  18. 


Y72  SYMBOLA  EVANGELICA. 

itent  with  everlasting  destruction,' 
and  to  save  the  true  behever  with 
an  everlasting  salvation. 

Note. — The  remaining  six  sections  of  the  Westminster  Confession,  which  contain  the 
knotty  points  of  Calvinism,  are  entirely  omitted.  Instead  of  tiiem  an  official  explanation  is 
attached,  as  follows : 

'  We  tliink  it  better,  under  the  head  of  Decrees,  to  write  what  we  know  to  be  incontro- 
vertible from  the  plain  Word  of  God,  than  to  darken  counsel  by  words  without  knowledge. 
We  have  elsewhere  acknowledged  the  doctrine  of  predestination  to  be  a  high  mystery.     We 
are  free  to  acknowledge  that  in  our  judgment  it  is  easier  to  fix  the  limits  which  man  should 
not  transcend,  on  either  hand,  than  to  give  an  intelligent  elucidation  of  the  subject.     We  be- 
lieve that  both  Calvinists  and  Arminians  have  egregiously  erred  on  this  point :  the  former 
by  driving  rational,  accountable  man  into  the  asylum  of  fate ;  the  latter  by  putting  too  much 
stress  on  man's  works,  and  leaving  too  much  out  of  view  the  grace  that  bringeth  salvation, 
and  thereby  cherish[ing]  those  legal  principles  that  are  in  every  human  heart.     We  think 
the  intermediate  jilan  on  tliis  subject  is  nearest  the  whole  truth ;  for  surely,  on  the  one 
hand,  it  must  be  acknowledged,  the  love  of  God,  the  merits  of  Christ,  and  the  operation  of 
the  IIolv  Spiiit  are  the  moving,  meritorious,  and  active  causes  of  man's  salvation;  that  God 
is  a  sovereign,  having  a  right  to  work  when,  where,  how,  and  on  whom  he  pleases ;  that  salva- 
tion  in  its  device,  in  its  plan,  and  jn  its  application,  is  of  the  Lord ;  and  that  without  the 
unmerited  agency  and  operation  of  the  Spirit  of  God  not  one  of  Adam's  race  would  or  could 
ever  come  to  the  knowledge  of  the  truth — for  God  is  the  author  as  well  as  the  finisher  of  our 
faith.     Tlierefore  God,  as  a  sovereign,  may,  if  he  pleases,  elect  a  nation,  as  the  Jews,  to  pre- 
serve his  worship  free  from  idolatry ;  many  nations  for  a  time,  as  Christendom,  in  which  to 
spread  his  gospel ;  individuals,  as  Cyrus  and  others,  to  answer  a  particular  purpose ;  Paul 
and  others  for  apostles  ;  Luther  and  Calvin  to  promote  the  Keformation.     But  as  it  respects 
the  salvation  of  the  soul,  God  as  a  sovereign  can  only  elect  or  choose  fallen  man  in  Christ, 
who  is  the  end  of  tlie  law  for  righteousness  to  every  one  that  believeth.     But  it  appears  to  us 
incontestible,  from  God's  Word,  that  God  has  reprobated  none  from  eternity.     That  all  man- 
kind become  legally  reprobated  by  transgression  is  undeniable,  and  continue  so  until  they 
embrace  Christ.      "Examine  yourselves,"  etc.      "Know  ye  not  your  own  selves,  how  that 
Jesus  Christ  is  in  you,  except  ye  be  reprobates?"  (2  Cor.  xiii.  5).     Now  this  can  not  mean 
eternal  reprobates,  or  all  who  have  not  Christ  in  them  would  be  such,  the  absurdity  of  which 
will  at  once  appear  to  every  common  capacity.     Reprobation  is  not  wh:-.t  some  have  supposed 
it  to  be,  viz.,  a  sovereign  determination  of  God  to  create  millions  of  lational  beings,  and  for 
his  own  glory  damn  them  eternally  in  hell,  without  regard  to  moral  rectitude  or  sin  in  the 
creature.     This  would  tarnish  the  divine  glory,  and  render  the  greatest,  best,  and  most  lovely 
of  all  Beings  most  odious  in  the  view  of  all  intelligences.     When  man  sinned  he  was  legally 
reprobated,  but  not  damned :  God  offered,  and  does  offer,  the  law-condemned  sinner  mercy 
in  the  gospel,  he  having  from  the  foundation  of  the  world  so  far  chosen  mankind  in  Christ  as 
to  justify  that  saying  in  1  Tim.  iv.  10,  "  Who  is  the  Saviour  of  all  men,  especially  of  them 
that  believe."     This  is  a  gracious  act  of  God's  sovereign  electing  love,  as  extensive  as  the 
legal  condemnation,  or  reprobation,  in  which  all  mankind  are  by  nature.     But,  in  a  particular 
and  saving  sense,  none  can  be  properly  called  God's  elect  till  they  be  justified  and  united  to 
Ciirist,  the  end  of  the  law  fur  righteousness  (none  are  justified  from  eternity),  as  appears  evi- 
dent from  the  following  passages  of  God's  Word  :  "  Who  shall  lay  any  thing  to  the  charge  of 
God's  elect  ?     Wiio  is  he  that  condemneth  ?"  (Rom.  viii.  33,  34).     Now  it  is  certain  [that]  the 
unbeliever  is  chargeable  and  condemned.     Again,  "  If  it  were  possible,  they  shall  deceive  the 
very  elect "  (Matt.  xxiv.  24).     It  is  evident  that  a  man  must  be  enlightened  in  the  knowledge 


»  1  Thess.  v.  J) ;  v.  3  ;  Mark  xvi.  16. 


CONFESSION  OF  THE  CUMBEKLAND  PRESBYTERIAN  CHURCH,  1829.   773 

of  God  and  liis  Son  Jesus,  which  is  eternal  life,  before  he  can  have  spiritual  wisdom  to  discern 
and  detect  the  deceiver.  If,  then,  by  perverting  the  gracious  provision  of  the  gospel  in  refus- 
ing to  submit  to  the  righteousness  of  God,  the  sinner  finally  grieves  the  Spirit  of  God,  to  de- 
part from  him,  he  becomes  doubly  and  eternally  reprobated ;  or  like  the  chemist's  mineral, 
which  will  not  coin  into  pui'e  metal,  or  the  potter's  clay,  whicii  marred  upon  the  wheel.  But 
if  the  creature  fall  into  this  deplorable  situation,  he  was  not  bound  by  any  revealed  or  secret 
decree  of  God  to  do  so :  it  is  his  own  fault.  For  God  declares  in  his  Word  that  Christ  died 
for  the  w/iole  world  ;  that  lie  oft'ers  pardon  to  all ;  that  the  Spirit  operates  on  all ;  confirm- 
ing by  an  oath  that  he  has  no  pleasure  in  the  death  of  sinners.  Every  invitation  of  the  gos- 
pel eitlier  promises  or  implies  aid  by  the  Divine  Spirit.  The  plan  of  the  Bible  is  grace  and 
duty.  God  calls  (grace)  ;  sinners  iiearken  diligently  (duty)  ;  God  reproves  (grace) ;  sinners 
turn  (duty);  God  pours  out  his  Spirit  (grace);  sinners  resist  not  the  light,  but  improve  it 
(duty) ;  God  makes  known  his  Word,  or  reveals  the  plan  of  salvation  (grace)  ;  God  invites 
(grace) ;  wicked  men,  forsake  your  ways  (duty),  your  thoughts  (duty),  and  turn  to  the  Lord 
(duty),  and  God  will  have  mercy  on  you  (grace),  and  God  will  abundantly  pardon  (grace).' 

Ill  Chap.  IX.,  Of  Free  Will,  the  first  three  and  the  fiftli  sections  are 
retained  with  an  addition  at  the  close  of  Sect.  3, '  withont  Divine  aid.' 
In  tlie  fourth  section  tiie  last  words,  '  but  [the  sinner]  doth  also  will 
that  which  is  evil,'  are  omitted. 

In  Chap.  X.,  Of  Effectual  Calling,  the  fourth  section  is  omitted,  and 
the  third  section  concerning  infant  salvation  is  liberalized  and  made 
to  embrace  all  infants  as  follow^s : 


CUMBERLAND    CONFESSION,  CHAP.  X. 


WESTMINSTER    CONFESSION,  CHAP.  X. 

III.  Elect  infants,  dying  in  in- 
fancy, are  regenerated  and  saved 
by  Christ  through  the  Spirit,'  who 
worketh  when,  and  where,  and 
how  he  pleaseth.^  So  also  are  all 
other  elect  persons,  who  are  inca- 
pable of  being  oiitwardlj^ .  called 
by  the  ministry  of  the  Word.^ 


III.  All  infants  dying  in  infancy 
are  regenerated  and  saved  by  Christ 
through  the  Spirit,'  w^ho  worketli 
when,  and  wliere,  and  how  he 
pleaseth;^  so  also  are  others  who 
have  never  had  the  exercise  of  rea- 
son, and  who  are  incapable  of  be- 
ing outwardly  called  by  the  minis- 
try of  the  Word. 

In  Chap.  XI.,  Of  Justification,  Sect.  1, '  Those  whom  God  effectually 
calleth,'  is  changed  into  '  Those  whom  God  calletli  {and  who  obey  the 
call)?  In  Sect.  4, '  God  did,  from  all  eternity,  decree  to  justify  all  the 
elect^  is  changed  into  '  God,  before  the  foundation  of  the  world,  de- 
termined to  justify  all  true  believers? 

'  Luke  xviii.  15,  16  ;  Acts  ii.  38,  39.  I  '  Luke  xviii.  15,  16  ;  Acts  ii.  38,  39  ;  John^ 

'  John  iii.  8.  iii.  3,  5  ;   1  John  v.  12;  Rom.  viii.  9. 

'  John  iii.  8. 
h  1  John  V.  12;  Acts  iv.  12. 


i  <4 


SYMBOLA  EVANGELICA. 


CUMBERLAND   CONFESSION. 

Chaptek  XVII. —  The  Perseverance  of  the 
Saints. 

I.  They  whom  God  hath  justified 
and  sanctified  he  will  also  glorify;^ 
consequently,  the  truly  regenerated 
soul  will  never  totally  nor  finally 
fall  away  from  the  state  of  grace, 
but  shall  certainly  persevere  therein 
to  the  end,  and  be  eternally  saved.^ 

II.  This  perseverance  depends  on 
the  unchangeable  love  and  power 
of  God  ;^  the  merits,  advocacy,*  and 
intercession  of  Jesus  Christ;^  the 
abiding  of  the  Spirit  and  seed  of 
God  within  them  ;^  and  the  nature 
of  the  covenant  of  grace;''  from 
all  which  ariseth  also  the  certainty 
and  infallibility  thereof.^ 


III.  Although  there  are  exam- 
ples in  the  Old  Testament  of  good 
men  having  egregiously  sinned, 
and  some  of  them  continuing  for  a 


WESTMINSTER   CONFESSION. 

Chapter   XVII. — Of  the  Perseverance  of 
the  Saints. 

I.  They  whom  God  hath  accept- 
ed in  his  Beloved,  effectually  called 
and  sanctified  by  his  Spirit,  can 
neither  totally  nor  finally  fall  away 
from  the  state  of  grace ;  but  shall 
certainly  persevere  therein  to  the 
end,  and  be  eternally  saved.^ 

II.  This  perseverance  of  the 
saints  depends  not  upon  their  own 
free-M'ill,but  upon  the  immutability 
of  the  decree  of  election,  flowing 
from  the  free  and  unchangeable 
love  of  God  the  Father  ;^  upon  the 
eflicacy  of  the  merit  and  interces- 
sion of  Jesus  Christ;^  the  abiding 
of  the  Spirit  and  of  the  seed  of 
God  within  them  ;*  and  the  nature 
of  the  covenant  of  grace :  ^  from 
all  which  ariseth  also  the  certain- 
ty and  infallibility  thereof.® 

III.  Nevertheless  they  may, 
through  the  temptations  of  Satan 
and  of  the  world,  the  prevalency 
of  corruption  remaining  in  them. 


I  Kora.  viii.  :58,  39. 
■     ■■'  John  iii.  IG  ;  x.  28,  29  ;  Phil.  i.  G. 
^  2  Tim.  ii.  19  ;  Jer.  xx.xi.  3 ;   I  Pet.  i.  5. 
*  1  John  ii.  1. 
"  Heb.  vii.  25;  x.  10,  14. 
'  Jolin  xiv.  IG,  17  ;   1  John  iii.  9. 
'  Jer.  xxxii.  40  ;   Heb.  viii.  10 ;  x.  IG,  1 7. 
8  Job  xvii.  9;  John  xvii.  21,  22;  1  John  ii. 

19;  2  Thess.  iii.  3;  Zeph.  iii.  17;   Mai. 
•         iii.  6;  Numb.  xxii.  19;  Rom.  v.  9;  2  Cor. 

i.  21,  22 ;  John  iv.  14  ;  Psa.  xii.  5  ;  John 

xvii.  12 ;   1  Cor.  i.  8,  9. 


'  Phil.  i.  G;    2  Pet.  i.  10;   John  x.  28,  29; 

1  John  iii.  9  ;    1  Pet.  i.  5,  9  ;  [Am.  ed.  Job 

xvii.  9]. 
=  2  Tim.  ii.  18,  19  ;  Jer.  xxxi.  3. 
=  Heb.  X.  10,  14;    xiii.  20,  21;    ix.  12-15-, 

Rom.  viii.  33-39;    John   xvii.  11,  24; 

Luke  xxii.  32  ;   Heb,  vii.  25. 
*  John  xiv.  IG,  17 ;   1  John  ii.  27;  iii.  9. 
'  Jer.  xxxii.  40;   [Am.  ed.  Ileb.  viii.  10-1 2J. 
^  Jolm  X.  28  ;    2  Thess.  iii.  3 ;   1  John  ii.  19 ; 

[Am.  ed.  1  Thess.  v.  23,  24]. 


CONFESSION  OF  THE  CUMBERLAND  PRESBYTERIAN  CHURCH,  1829.   775 


time  therein;'  yet  now,  since  life 
and  immortality  are  brought  clearer 
to  light  by  the  gospel/  and  espe- 
cially since  the  effusion  of  the  Holy 
Ghost  on  the  day  of  Pentecost,^ 
we  may  not  expect  the  true  Chris- 
tian to  fall  into  such  gross  sins/ 
Nevertheless  they  may,  through  the 
temptations  of  Satan,  the  world, 
and  the  flesh,  the  neglect  of  the 
means  of  grace,  fall  into  sin,  and 
incur  God's  displeasure,  and  grieve 
his  Holy  Spirit;^  come  to  be  de- 
prived of  some  measure  of  their 
graces  and  comforts,  and  have  their 
consciences  w^omided  ;  but  the  real 
Christian  can  never  rest  satisfied 
therein.* 


»  2  Sam.  xii.  9,  13,  U. 

2  2  Tim.  i.  10. 

^  Luke  xxiv.  49  ;  Acts  ii.  4. 

*  Acts  xvii.  30,  31  ;  Matt.  xi.  11. 

*  Eph.  iv.  30 ;  Rev.  ii.  4. 


and  the  neglect  of  the  means  of 
their  preservation,  fall  into  griev- 
ous sins;'  and  for  a  time  continue 
therein :  ^  whereby  they  incur  God's 
displeasure,^  and  grieve  his  Holy 
Spirit;*  come  to  be  deprived  of 
some  measure  of  their  graces  and 
comforts;^  have  their  hearts  hard- 
ened,^ and  their  consciences  wound- 
ed ;  '^  hurt  and  scandalize  others,^ 
and  bring  temporal  judgments 
upon  themselves.^ 


■  Matt.  xxvi.  70,  72,  74. 

^  Psa.  Ii.  title  and  verse  14;  [Am.  ed.  2  Scm. 

xii.  9, 13]. 
^  Isa.  Ixiv.  5,  7,  9 ;  2  Sam.  xi.  27. 
*  Eph.  iv.  30. 
^  Psa.  Ii.  8,  10,  1 2  ;   Rev.  ii.  4  ;   Cant.  v.  2,  3, 

4,6. 
'  Isa.  xxxvi.  17;  Mark  vi.  52;  xvi.  14;  [Am. 

ed.  Psa.  xcv.  8]. 
'  Psa.  xxxii.  3,  4  ;  Ii.  8. 
«  2  Sam.  xii.  14. 
'  Psa.  Ixxxix.  31,  32  ;  1  Cor.  xi.  32. 

*  NoTK. — To  tliis  section  the  following  note  is  attached  in  the  official  edition: 
'  This  doctrine,  although  it  is  certainly  supported  by  incontestable  proof  from  the  Word 
of  God,  as  well  as  by  the  reason  and  nature  of  the  union  between  Christ  and  his  people,  yet, 
like  all  other  trutiis,  has  been  and  may  be  perverted.  The  idea  of  eternal  justification  and 
consequent  perseverance  is  unscriptural :  the  way  perseverance  is  insisted  on  by  some 
preachers  in  connection  witii  the  preceding  parts  of  their  sermons  is  certainly  dangerous. 
Example :  First  preach  a  superficial  experience,  then  make  a  great  many  moi'e  allowances 
for  weakness  and  wickedness,  stumbling,  straying,  etc.,  than  God's  Word  admits,  then  press 
perseverance,  and  you  have  the  formalist  or  hypocrite  confirmed. 

'  On  the  other  hand,  press  the  doctrines  of  final  apostasy,  if  the  creature  does  not  so  and  so, 
making  the  perseverance  of  the  creature  depend  chiefly  upon  his  doings:  you  raise  in  the 
mind  of  the  uiu-egenerate  professor  the  fear  of  hell,  as  a  high  excitement  to  duty ;  confirm 
him  in  his  legality ;  prepare  his  mind,  indirectly  at  least,  to  give  glory  to  himself  for  his  per- 
severance ;  settle  liim  down  in  a  self-confident  and  deplorable  situation.  What  God's  Word 
Vol.  hi.— D  d  d 


776 


SYMBOLA  EVANGELICA. 


hath  joined  together,  let  not  his  ministers  put  asunder ;  but  first  let  them  give  a  clear,  definite 
description  of  the  new  birth,  and  then  let  them  press  the  doctrine  of  heart  and  practical  holi- 
ness as  the  sure  consequence  ("For  by  their  fruit  ye  shall  know  them"),  and  daily  evidences 
(not  the  cause)  of  that  gracious  state  which  will  insure  their  final  perseverance. 

'  Then  this  true  and  comfortable  doctrine  will  not  be  perverted,  neither  will  it  have  a  ten- 
dency to  licentiousness  in  him  "  whom  the  love  of  Christ  constraineth,"  or  the  real  Christian : 
no,  he  serves  and  desires  to  sene  God  with  more  zeal,  and  from  pure  evangelical  principles, 
still  laying  the  foundation  in  his  own  mind,  and  cherishing  the  principle  of  ascribing  all  the 
glory  to  God  for  his  conversion,  his  perseverance,  and  his  final  and  complete  redemption.' 


THE  AUBUKN  DECLARATION,  1837.  777 


THE  AUBURN  DECLARATION.     A.D.  183T. 

[The  AunnBN  Declahation,  so  called  from  the  place  of  its  adoption,  belongs  to  the  history  of 
American  Presbyterianisra,  and  although  it  never  aspired  to  the  dignity  of  an  authoritative  Confession 
of  Faith,  it  may  claim  a  place  here  for  its  intrinsic  value  and  importance  before  and  after  the  disruption. 
It  originated  during  the  conflict  which  preceded  the  division  of  the  Presbyterian  Church  into  Old  and 
New  School,  A.D.  1837,  and  was  prepared  by  the  Rev.  Baxter  Dickinson,  D.D.  (d.  1ST6).  It  had  been 
charged,  on  one  side,  that  sixteen  errors,  involving  considerable  departures  from  true  Calvinism  and 
the  Westminster  standards,  had  become  current  in  that  Church.  (They  are  printed  in  the  Presbyterian 
Quarterly  and  Princeton  Review  for  1876,  pp.  7,  8.)  In  answer  to  this  charge,  the  New  School  party  were 
led  to  embody  their  belief  on  these  points  in  a  corresponding  series  of  '  True  Doctrines,'  which  were 
incorporated  in  their  Protest,  as  presented  to  the  General  Assembly  of  1837.  These  doctrinal  state- 
ments were  subsequently  considered  and  adopted  by  an  important  representative  convention  at 
Auburn,  New  York,  Aug.,  1837,  as  expressing  their  matured  views,  and  those  of  the  churches  and 
ministry  represented  by  them,  on  the  several  topics  involved.  The  Declaration  thus  adopted  became, 
not  indeed  a  creed,  but  an  authoritative  explanation  of  the  interpretation  given  to  the  Westminster 
Symbols  by  the  leading  minds  in  the  New  School  Church,  as  organized  in  1838.  It  was  in  1868  in- 
dorsed by  the  General  Assembly  (O.  S.)  as  containing  'all  the  fundamentals  of  the  Calvinistic  Creed,' 
and  this  indorsement  was  one  among  the  most  effectual  steps  in  briuging  about  the  reunion  of  the 
two  Churches  iu  1S70.  The  document  is  rather  a  disavowal  of  imputed  error  than  an  exposition  of 
revealed  truth,  and  must  be  understood  from  the  anthropological  and  soteriological  controversies  of 
that  period  of  division  now  happily  gone  by. 

Both  the  Ekkors  and  the  True  Doctrines  may  be  found  in  the  Mimites  of  the  Assembly  for  1837 ; 
also,  iu  the  Xeiv  Digest,  pp.  227-230.  See  also  Art.  ou  The  Auburn  Declaration  by  Prof.  E.  D.  Morris, 
D.D.,  of  Lane  Seminary,  in  the  Presbyterian  Quarterly  and  Princeton  Review,  Jan.  1876,  pp.  5-40. 

The  original  document  is  deposited  in  the  library  of  Lane  Theol.  Sem.,  Cincinnati,  O.  The  text  here 
given  is  an  accurate  copy  from  it,  and  was  kindly  furnished  for  this  work  by  the  Kev.  E.  D.  Morris,  D.D. 
The  headings  in  brackets  have  been  supplied  by  the  editor.] 

[permission  of  sin,] 

1.  God  permitted  the  introduction  of  sin,  not  because  he  was  unable 
to  prevent  it  consistently  with  the  moral  freedom  of  his  creatures,  but 
for  wise  and  benevolent  reasons  which  he  has  not  revealed. 

[election.] 

2.  Election  to  eternal  life  is  not  founded  on  a  foresight  of  faith  and 
obedience,  but  is  a  sovereign  act  of  God's  mercy,  whereby,  according 
to  the  counsel  of  his  own  will,  he  has  chosen  some  to  salvation :  '  yet 
so  as  thereby  neither  is  violence  offered  to  the  will  of  the  creatures, 
nor  is  the  liberty  or  contingency  of  second  causes  taken  away,  but 
rather  established ;'  nor  does  this  gracious  purpose  ever  take  effect 
independently  of  faith  and  a  holy  life. 

[fall    of    ADAM.] 

3.  By  a  divine  constitution  Adam  M%as  so  the  head  and  representative 
of  the  race  tliat,  as  a  consequence  of  his  transgression,  all  mankind  be- 
came morally  (corrupt,  and  liable  to  death,  temporal  and  eternal. 


778  SYMBOLA  EVANGELICA. 

[hereditaky  sin.] 

4.  Adam  was  created  in  the  image  of  God,  'endued  with  knowledge, 
righteousness,  and  true  holiness.'  Infants  come  into  the  world  not  only 
destitute  of  these,  but  with  a  nature  inclined  to  evil,  and  only  evil. 

[infants  involved  in  Tin-:  moral  ruin.] 

6.  Brute  animals  sustain  no  such  relation  to  the  moral  government 
of  God  as  does  the  human  family.  Infants  are  a  part  of  the  human 
family,  and  their  sufferings  and  death  are  to  be  accounted  for  on  the 
ground  of  their  being  involved  in  the  general  moral  ruin  of  the  race, 
induced  by  the  apostasy. 

[universal  need  of  redemption.] 

6.  Original  sin  is  a  natural  bias  to  evil,  resulting  from  the  first 
apostasy,  leading  invariably  and  certainly  to  actual  transgression.  And 
all  infants,  as  well  as  adults,  in  order  to  be  saved,  need  redemption  by 
the  blood  of  Christ,  and  regeneration  by  the  Holy  Ghost. 

[imputation  of  sin  and  righteousness.] 

7.  The  sin  of  Adam  is  not  imputed  to  his  posterity  in  the  sense  of  a 
literal  transfer  of  personal  qualities,  acts,  and  demerit ;  but  by  reason 
of  the  sin  of  Adam,  in  his  peculiar  i-elation,  the  race  are  treated  as  if 
they  had  sinned.  Nor  is  the  righteousness  of  Christ  imputed  to  his 
people  in  the  sense  of  a  literal  transfer  of  personal  qualities,  acts,  and 
merit ;  but  by  reason  of  his  righteousness  in  his  peculiar  relation  they 
are  treated  as  if  they  were  righteous. 

[atonement   of   CHRIST.] 

8.  The  sufferings  of  Christ  were  not  symbolical,  governmental,  and 
instructive  only ;  but  were  truly  vicarious,  i.  e.,  a  substitute  for  the 
punishment  due  to  transgressors.  And  while  Christ  did  not  suffer  the 
literal  penalty  of  the  law,  involving  remorse  of  conscience  and  the 
pains  of  hell,  he  did  offer  a  sacrifice  which  infinite  wisdom  saw  to  be 
a  full  equivalent.  And  by  virtue  of  this  atonement,  overtures  of 
mercy  are  sincerely  made  to  the  race,  and  salvation  secured  to  all  who 
believe. 


THE  AUBURN  DECLAEATION,  1837.  779 

[mokal  inability.] 

9.  While  sinners  have  all  the  faculties  necessary  to  a  perfect  moral 
agency  and  a  just  accountability,  such  is  their  love  of  sin  and  opposition 
to  God  and  his  laW,  that,  independently  of  the  renewing  influence  or 
almighty  energy  of  the  Holy  Spirit,  they  never  will  comply  with  the 
commands  of  God. 

[iNTEECESSION    OF   CHRIST.] 

10.  The  intercession  of  Christ  for  the  elect  is  previous,  as  w^ell  as  sub- 
sequent, to  their  regeneration,  as  appears  from  the  following  Scripture, 
viz, :  '  I  pray  not  for  the  world,  but  for  them  which  thou  hast  given 
me,  for  they  are  thine.  Neither  pray  I  for  these  alone,  but  for  them 
also  which  shall  believe  on  me  througli  their  w^ord '  (John  xvii.  9,  20). 

[saving  faith.] 

11.  Saving  faith  is  an  intelligent  and  cordial  assent  to  the  testimony 
of  God  concerning  his  Son,  implying  reliance  on  Christ  alone  for 
pardon  and  eternal  life ;  and  in  all  cases  it  is  an  effect  of  the  special 
operations  of  the  Holy  Spirit. 

[kegenekation.] 

12.  Regeneration  is  a  radical  change  of  heart,  produced  by  the  special 
operations  of  the  Holy  Spirit, '  determining  the  sinner  to  that  which  is 
good,'  and  is  in  all  cases  instantaneous. 

[salvation  by  grace.] 

13.  While  repentance  for  sin  and  faith  in  Christ  are  indispensable 
to  salvation,  all  who  are  saved  are  indebted,  from  first  to  last,  to  the 
grace  and  Spirit  of  God.  And  the  reason  that  God  does  not  save  all 
is  not  that  he  wants  i\\e  power  to  do  it,  but  that  in  his  wisdom  he  does 
not  see  fit  to  exert  that  power  further  than  he  actually  does. 

[liberty  of  the  will.] 

14.  While  the  liberty  of  the  will  is  not  impaired,  nor  the  established 
connection  betwixt  means  and  end  broken,  by  any  action  of  God  on 
the  mind,  he  can  influence  it  according  to  his  pleasure,  and  does  ef- 
fectually determine  it  to  good  in  all  cases  of  true  conversion. 


t80  SYMBOLA  EVANGELICA. 

[JDSTIFICATION,] 

•  15.  All  believers  are  justified,  not  on  the  ground  of  personal  merit, 
but  solely  on  the  ground  of  the  obedience  and  death,  or,  in  other 
words,  the  righteousness  of  Christ.  And  while  that  righteousness  does 
not  become  theirs,  in  the  sense  of  a  literal  transfer  of  personal  quali- 
ties and  merit,  yet  from  respect  to  it  God  can  and  does  treat  them  as 
if  they  were  righteous. 

[fkeedom  in  faith  and  unbelief.] 

16.  While  all  such  as  reject  the  Gospel  of  Christ  do  it,  not  by  coer- 
cion, but  freely,  and  all  who  embrace  it  do  it  not  by  coercion,  but 
freely,  the  reason  why  some  differ  from  others  is  that  God  has  made 
them  to  differ. 


CONFESSION  OF  THE  EVANGELICAL  FKEE  CHURCH  OF  GENEVA,  1818.  781 


CONFESSION  OF  THE  EVANGELICAL  FREE  CHURCH  OF 
GENEVA.    A.D.  1848. 

[The  Free  Cuukch  of  Geneva  seceded  from  the  established  Church  of  the  city  of  Catviu,  and  issued 
in  1848  the  following  Confession  of  Faith.  It  fairly  represents  the  doctrinal  position  of  other  Free 
Churches  which  have  been  organized  in  Switzerland  and  France  in  opposition  to  the  degenerate  Re- 
formed State  Churches.  It  exhibits  the  Calvinism  of  the  nineteenth  century— a  Calvinism  moderated, 
simplified,  and  separated  from  connection  with  the  civil  government. 

The  French  text  is  taken  from  the  Notice  Historique  sur  I'eglise  evangelique  libre  de  Geneve  par  E.  Goeks, 
Geneve,  1875,  pp.  86-90.  It  is  also  found,  together  with  a  Presbyterian  constitution  and  a  hymn-book, 
in  JSglise  evangelique  a  Geneve;  Recueil  de  Cantiqties  pour  les  assembUes  de  culte,  etc.  Geneve  and  Lyon, 
1864. 

The  English  translation  was  prepared  for  this  work  by  my  friend,  Professor  Eme  Charliek,  of  New 
York.] 


PKOFESSION  DE  FOI 

de  Veglise  evangelique  libre  de  Geneve. 

I.  JVoics  croyons  que  la  sainte 
Ecriture  est  j)leinement  inspiree 
de  Dieu  dans  toutes  ses  joarties,  et 
qu'elle  est  la  seule  ct  infaillihle 
regie  de  lafoi. 

II.  Nous  recevons  cornme  Ecri- 
tures  cajioniques,  jpour  PAncien 
Testa7nenf,  tons  les  livres  qui  nous 
sont  transmis  a  ce  titre  jpar  V uni- 
versality, du  jpeuple  jidf,  auquel 
les  oracles  de  Dieu  ont  He  conjies 
sous  la  surveillanee  du  Seigneur  ^ 
et  nous  recevons  egalement  comnie 
Ecritures  canoniques^pour  le  JVou- 
veau  Testament.^  tous  les  livres  qtii, 
sous  Taction  de  la  mhne  Provi- 
dence, nous  ont  ete  transmis  d  ce 
titre  par  Vuniversalite  des  Eglises 

■  de  la  chretiente. 

III.  Nous  adorons  le  Pere,  le 
Fils  et  le  Saint- Esjorit,  iin  seul 


CONFESSION    OF   FAITH 
of  the  Evangelical  Free  Church  of  Geneva. 

I.  We  believe  that  the  Holy 
Scriptures  are  entirely  inspired  of 
God  in-  all  their  parts,  and  that 
they  are  the  only  and  infallible 
Rule  of  Faith. 

II.  We  receive  as  canonical 
Scriptures  of  the  Old  Testament, 
all  the  books  which  have  been 
transmitted  to  us,  nnder  that  title, 
by  the  universal  consent  of  the 
Jewish  people,  to  whom  the  ora- 
cles of  God  were  confided  under 
the  guidance  of  Jehovah ;  and  we 
receive  equally  as  canonical  Script- 
ures of  the  New  Testament,  all  the 
books  which,  nnder  the  guidance 
of  the  same  Providence,  have  been 
transmitted  to  us  as  such  by  tlic 
universal  consent  of  the  Churches 
of  the  Christian  world. 

III.  We  worship  the  Father,  the 
Son,  and  the  Holy  Ghost,  one  only 


782 


SYMBOLA  EVANGELICA. 


Dieu  en  trois  jjersoiuies,  crtateur 
et  coiiservateur  de  tout  ce  qui  existe. 
IV.  Nous  croyons  que  le  j!->/'tf- 
mier  homme,  Adam,  fat  cree  a  Vi- 
mage  de  Dieu,  dims  tine  justice  et 
une  saintete  veritahles;  mais  que, 
seduit  2)ar  Satan,  il  tomha,  et  que 
des  lors  la  naturehumaine  fut  en- 


God  in  three  persons,  the  Creator 
and  Preserver  of  all  things. 

lY,  We  believe  that  the  first 
man,  Adam,  was  created,  after  the 
image  of  God,  perfectly  jnst  and 
holy ;  but  that,  tempted  by  Satan, 
he  fell,  and  that,  from  that  time, 
human   nature  has   been    entirely 


tilrement  corromjpue ;  en  sorte  que  corrupt ;  so  that  all  men  are  born 


tous  leshommes  naissent  j)Gcheurs, 
incajpables  de  faire  le  hien  selon 
Dieu,  assujettis  au  mal,  attirant 
sur  eux,iMr  im  juste  jugement,  la 
condamnation  et  la  mort. 

V.  Nous  croijons  que  la  Parole, 
qui  Halt  de  toute  eternitQ  avec 
Dieu  et  qui  Hait  Dieu,  a  etefaite 
chair,  et  que,  second  Adam,  nepiir 
d\ine  vierge  jpar  la  puissance  du 
Tres-Haut,  Jesus,  seul  entre  les 
hommes,  a  jou  rendre  d  Dieu  une 
parfaite  obeissance. 

VI.  Nous  croyons  que  Jesus,  le 
Christ,  Dieu  et  homme  en  une 
seule  personne,  unique  Mediateur 
entre  Dieu  et  les  hommes,  est  mort 
a  noire  place  en  victime  expiatoire, 
quHl  est  ressuscite,  et  que,  eleve 
dans  la  gloire,  il  comparait  main- 
tenant  pour  nous  devant  Dieu,  en 
meme  temps  qxCil  demeure  avec 
nous  par  son  Esprit. 

VII.  Nous  a'oyo7is  que  7iul 
homme  nepeut  entrer  dans  le  roy- 
aume  de  Dieu  sHl  rCa  subi  dans 
son  dme,par  la  vertu  du  Saint- 


sinners,  unable  to  do  good  before 
God,  inclined  to  evil,  bringing 
condemnation  and  death  on  them- 
selves by  a  just  judgment. 

V.  We  believe  that  the  Word, 
which  was  of  all  eternity  with  God, 
and  which  was  God,  was  made 
flesh,  and  that,  alone  among  men, 
Jesus,  a  second  Adam,  born  from 
a  virgin  by  the  power  of  the  Most 
High,  has  been  able  to  obey  God 
in  a  perfect  way. 

VI.  We  believe  that  Jesus,  the 
Christ,  God  and  man  in  one,  only 
Mediator  between  God  and  men, 
died  in  our  place  as  an  expiatory 
victim,  that  he  rose  from  the  dead, 
and  that,  having  ascended  into 
slorv,  he  intercedes  for  us  before 
God,  at  the  same  time  dwelling 
with  us  l)y  the  Holy  Ghost. 

VII.  We  believe  that  no  man 
can  enter  into  the  kingdom  of 
heaven  unless  he  has  felt  in  his 
soul,througli  the  virtue  of  the  Holy 


CONFESSION  OF  THE  EVANGELICAL  FREE  CHURCH  OF  GENEVA,  1848.  783 


Esjprit^  le  changement  surnaturel 
que  VEcriture  ap^elle  nouvelle 
naissance,  rege  natation,  conve7'sio7i, 
passage  de  la  mort  a  la  vie. 

VIII.  JVous  croyons  que  nous 
sornmes  justices  devant  Dieii,  non 
gardes  oeuvres de jicstlce  que  7wus 
ayonsfaites,  mais  uniquement pai' 
grace  et  par  le  moyen  de  lafoi  en 
Christ.)  dont  la  justice  nous  est 
imputee.  Cest  pourquoi  nous 
sommes  assures  qxCeii  Liii  nous 
avons  la  vie  eternelle,  et  que  nid 
tie  nous  ravira  de  sa  mai7i. 

IX.  Nous  croyons  que  sa7is  la 
sanctification  perso7ine  ne  ve7'ra  le 
Seigneur^  et  que.,  rachetes  a  grand 
prix,  nous  devons  le  glorifier  par 
nos  (BUV7^es.  Et  quoique  le  co^nhat 
entre  Vesp7'it  et  la  chair  de7ne7ire 
en  nous  jusqu'd  la  Jin,  toutefois 
nous  ne perdo7is pas  cowage,  mais 
aya7it  I'ecu  une  volonte  Jiouvelle, 
nous  travaillo7is  a  notre  sanctijl- 
catio7i  da7is  la  crainte  de  Dieu. 

X.  Nous  croyons  que  le  co7n- 
'7nenceme7it  et  la  fi7i  du  salut,  la 
nouvelle  naissance,  la  foi,  la  sa7ic- 
tiJicatio7i,la  pe7'seve7'ance,  sont  iin 
don  gratuit  de  la  7niserico7'de  di- 
vi7ie/  le  V7'ai  croyant  aya7it  He 
elu  e7i  Christ  avant  la  fo7idatio7i 
du  monde,  selon  la  p7^econ7iais- 
sa7ice  de  Dieu  le  Pere,  dans  la 
sa7ictijicatio7i    de    VEsprit,  pour 


Ghost,  the  supernatural  change 
which,  in  the  Holy  Scriptures,  is 
called  new  birth,  regeneration, 
conversion,  passing  from  death  to 
life. 

yill.  We  believe  that  we  are 
justified  before  God,  not  by  right- 
eous works  which  we  may  accom- 
plish, but  only  by  grace  and  through 
faith  in  Christ,  whose  righteous- 
ness is  ascribed  to  us.  On  that 
account  we  are  assured  that  in 
Him  we  have  eternal  life,  and  that 
no  one  can  pluck  us  out  of  his 
hand. 

IX.  We  believe  that  without 
sanctification  no  man  will  see  the 
Lord,  and  that,  ransomed  at  a  great 
price,  we  must  glorify  him  by  our 
works.  And  although  the  battle 
between  the  Spirit  and  the  flesh 
exists  unto  the  end,  still  we  are 
not  discouraged,  but,  having  re- 
ceived a  new  will,  w^e  w'ork  for 
our  sanctification  in  the  fear  of 
the  Lord. 

X.  We  believe  that  the  begin- 
ning  and  the  end  of  our  salvation, 
our  new  birth,  faith,  sanctification, 
and  perseverance  are  a  gratuitous 
gift  of  the  divine  mercy ;  the  true 
believer  having  been  elected  in 
Christ  before  the  foundation  of 
the  world,  according  to  the  fore- 
knowledge of  God,  the  Father,  in 
the  sanctification  of  the  Holy  Ghost, 


784 


SYMBOLA  EVANGELICA. 


oheir  a  Jesus -Christ  et  pour  etre 
arrost  de  soji  sang. 

XL  Woiis  croyoiis  que  Dieu, 
qui  a  tant  aime  le  monde  que  de 
donner  son  fils  unique^  ordonne 
jpresentement  oi  tout  homme,  en 
tout  lieu,  de  se  convertir  ^  que  cha- 
cun  est  resj)0)isable  de  sespeches  et 
de  son  incredulite, ;  que  Jesus  ne 
repousse  aucun  de  ceux  qui  vont  d 
lul^et  que  tout pecheur  qui  invoque 
sincerement  son  Nom  sera  sauve. 

XI I.  JVous  ci'oyons  que  le  Saint- 
Esprit  applique  axix  elus,  par  le 
tnoyen  de  la  Parole,  le  salut  que 
le  Pere  leur  a  destine  et  que  le 
Fils  leur  a  acquis ,  de  telle  sorte 
que,  les  U7iissant  a  Jesus  par  la 
foi,  il  halite  en  eux,  les  affranchit 
de  V  empire  du  peche,  leur  fait  com- 
prendre  les  Ecritures,  les  console 
et  les  scelle  pour  le  jour  de  la  re- 
demption. 

XIII.  Nous  attendons  des  cieux 
le  Seigneur  Jesus-  Christ,  qiii  trans- 
formera  le  corps  de  notre  humilia- 
tion pour  le  rendre  conforme  au 
corps  de  sa  gloire,  et  nous  crayons 
qxCen  cette  journee-ld,  les  morts  qui 
sont  en  Christ  sortant  d  sa  voix 
de  leurs  tomheaux,  et  lesfideles  qui 
vivront  alors  sur  la  terre,  trans- 
mues  par  sa  puissance,  seront  en- 
leves  tous  ensemble  dans  les  nuees 
d  sa  rencontre,  et  qxCainsi  nous 
serons  toujours  avec  le  Seigneur. 


to   obey  Jesus   Christ  and  to   be 
bathed  in  his  blood. 

XI.  We  believe  that  God,  who 
so  loved  the  world  that  he  gave 
his  only  Son,  now  oi'ders  every 
man,  in  every  place,  to  be  convert- 
ed ;  that  every  one  is  responsible 
for  his  sins  and  his  unbelief;  that 
Jesus  repels  none  who  go  to  him ; 
and  that  every  sinner  who  sincere- 
ly appeals  to  him  will  be  saved. 

XII.  We  believe  that  the  Holy 
Ghost  applies  to  the  chosen  ones, 
by  means  of  the  Word,  the  salva- 
tion which  the  Father  has  destined 
for  them  and  which  the  Son  has 
bought,  so  that,  uniting  them  to 
Jesus  by  faith,  he  dwells  in  them, 
delivers  them  from  the  sway  of 
sin,  makes  them  understand  the 
Scriptures,  consoles  them  and  seals 
them  for  the  day  of  redemption. 

XIII.  We  expect  from  heaven 
our  Saviour  Jesus  Christ,  who  will 
change  our  body  of  humiliation  and 
make  it  conform  to  his  own  body  of 
glory ;  and  we  believe  that,  in  that 
day,  the  dead  who  are  in  Christ, 
coming  out  from  their  tombs  at 
his  voice,  and  the  faithful  then 
livinc:  on  the  earth,  all  transformed 
through  his  power,  will  be  taken 
up  together  into  the  clouds  to  meet 
him,  and  that  thus  we  shall  always 
be  with  our  Saviour. 


CONFESSION  OF  THE  EVANGELICAL  FREE  CHURCH  OF  GENEVA,  18i8.  785 


XIV.  Nous  croyons qiCil  y  aura 
une  resurrection  des  mjustes  comvie 
des  justes ;  que  Dieu  a  arrete  un 
jour  oic  iljugera  le  monde  univer- 
sel  ^ar  Vhomme  quHl  a  destine 
d  celd ;  et  que  les  mechants  iront 
aux  peines  eternelles,  pendant  que 
les  justes  jouiront  de  la  vie  eter- 
nelle. 

XV.  Nous  croyons  que  les  eg- 
lises  particulieres,  etablies  en  di- 
vers lieux  et  plus  ou  moins  inelan- 
gees  de  regeneres  et  dHnconvertis, 
doivent  se  faire  connaitre  au 
monde  par  la  profession  de  leur 
esperance,  les  actes  de  leur  culte, 
et  le  travail  de  leur  charite.  Mais 
nous  croyons  aussi  que,  au-dessus 
de  toutes  ces  eglises  particulilres 
qui  out  He,  qui  sont  et  qui  seront, 
il  existe  devant  Dieu  ^me  sainte 
Eglise  universelle,  composee  de  tons 
les  regeneres,  et  formant  un  seul 
corps  invisible  dont  Jesus -Christ 
est  la  tete  et  dont  les  membres  ne  se- 
ront  entieremeiit  manifestes  qiCau 
dernier  jour. 

XVI.  Nous  croyons  que  le  Sei- 
gneur  a  institue  le  bapteme  et  la 
Cene  coinine  symboles  et  gages  du 
salut  qiCil  nous  a  acquis  :  le  bap- 
teme, qui  est  le  signe  de  la purijica- 
tion  par  le  sang  et  par  V Esprit  de 
Jesus  :  la  Cene,  dans  laquelle  no\is 
recevons  par  lafoi  sa  chair  et  son 


XIY.  We  believe  tliat  there  will 
be  a  resurrection  of  the  unjust 
as  well  as  of  the  just;  that  God 
has  decided  upon  a  day  in  which 
he  shall  judge  the  whole  world  i^ 
by  the  man  chosen  for  that  pur- 
pose; tliat  the  unjust  will  go  to 
everlasting  punishment,  while  the 
just  will  rejoice  in  life  everlast- 
ing. 

XV.  We  believe  that  individual 
churches,  established  in  different 
places,  composed  more  or  less  of 
converted  and  unconverted  per- 
sons, must  make  themselves  known 
to  the  world  by  the  confession  of 
their  hope,  the  acts  of  their  wor- 
ship, and  the  works  of  their  charity. 
But  we  also  believe  that,  above  all 
these  individual  churches  which 
have  been,  are,  and  will  be,  there 
exists  before  God  a  holy  universal 
Church,  composed  of  all  the  re- 
deemed ones,  forming  one  invisi- 
ble body  of  which  Jesus  Christ  is 
the  head,  and  whose  members  will 
be  entirely  known  only  at  the  last 
day. 

XYI.  We  believe  that  the  Sav- 
iour has  instituted  Baptism  and 
the  Lord's  Supper  as  syml>ols  and 
pledges  of  the  salvation  which  he 
has  acquired  for  us  :  Baptism, 
which  is  the  sign  of  the  purifica- 
tion by  the  blood  and  spirit  of 
Jesus    Christ ;    the    Eucharist,   in 


786 


SYMBOLA  EVANGELICA. 


sang,  et  nous  anno7icons  sa  mort 
jitsqu'd  ce  (ixCil  vienne. 

X  VII.  N^ous  declarons  que,  toiit 
en  voulant  devant  Dieu  maintenir 
jparmi  7ious  la  saine  jprtdication 
de  toutes  ces  vtrites,  nous  recon- 
naissons pour  freres  tons  ceux  qui, 
en  quelque  lieu  que  se  soit,  in- 
voquent  Jesus-Christ  comme  leur 
unique  Sauvear  et  comme  leur 
Dieu ;  nous  voulons  les  aimer,  et 
nous  desirons  apprendre  du  Sei- 
gneur a  leur  donner  en  toute  occa- 
sion des  temoignages  du  lien  qui 
nous  unit  tons  en  Lui pour  Veter- 
nite. 


which  we  receive  by  faith  his  body 
and  his  blood,  and  announce  his 
death  until  his  coming. 

XVII.  We  declare  that,  while 
wishing  before  God  to  maintain 
among  ourselves  the  sound  preach- 
ing of  all  these  truths,  we  receive  as 
brethren  all  such  as,  in  any  place 
whatsoever,  pray  to  Jesus  Christ  as 
their  only  Saviour  and  their  God ; 
we  wish  to  love  them,  and  to  learn 
from  our  Lord  to  give  them  on 
all  occasions  tokens  of  the  bonds 
which  unite  us  all  together  in  Him 
for  eternity. 


CREED  OF  THE  FREE   CHRISTIAJq^  CHURCH  IN  ITALY. 

(La  Chiesa  Cbistiana  Libera  in  Italia.) 

Declaration  of  Principles,  adopted  unanimously  in  General  Assem- 

bly  at  Milan,  June,  1870. 

[From  tne  ¥ifth  Evangelization  Report  of  tlie  Free  Italian  Church  in  Italy.    Florence,  1S7C.] 


/.  Iddio,  Padre,  Figliuolo  e  Spi- 
rito  Santo,  ha  manifestato  la  sua 
Volontd  nella  Rivelazione,  cK  e  la 
Dibbia,  sola  regola  pei'fetta  edim- 
mutahile  difede  e  di  condotta. 

II.  Dio  creb  V  uom,o  diritto  a 
sua  immagine  e  similitudine ,'  ma 
Adamo  disobbedendo  alia  Parola 
di  Dio,pecch,  e  cosi  per  un  uomo 
il  peccato  e  entrato  nel  mondo,  e 
per  lo  peccato  la  morte.  Per  la 
qual   eosa   V   ximana    natura   in 


I.  God  the  Father,  Son,  and 
Holy  Ghost  has  '  manifested  his 
will  in  Revelation,  which  is  the 
Bible,  the  alone  perfect  and  im- 
mutable rule  of  faith  and  conduct. 

II.  God  created  man  perfect  in 
his  own  image  and  likeness,  but 
Adam,  disobeying  the  Word  of 
God,  sinned,  and  thus  by  one  man 
sin  has  entered  into  the  world,  and 
death  l)y  sin.  On  this  account 
human  nature   in  Adam    and  by 


CREED  OF  THE  FREE  CHRISTIAN  CHURCH  IN  ITALY.  787 


Ada7no,  e  jper  Adamo,  e  divemita 
corrottoj  e  peccatrice ;  e  tutti  in 
Adamo  nasciamo  con  V  incUnazi- 
one  al  mal  fare,  e  V  i7icapacitd  di 
fare  il  hene  da  Bio  comandato  ; 
ej)percib,  naturalmente,  siamo  tutti 
jpeccatori  e  sotto  co7ida7mazione. 

III.  Iddio  non  vuole  la  morte 
del  ^eccatore,  ma  die  venga  alia 
conoscenza  delta  Veritd  e  sia  sal- 

vato. 

IV.  La  salvezza  vienedalV  amove 
eterno  e  gratuito  del  Padre; — E 
acquistata jpel  sacrifcio  espiatorio, 
jyer  la  risurrezione  e  ;per  la  inter- 
cessione  del  Figlio,  die  ci  giustifi- 
ca  •  —  Vien  coraunicata  dallo  Sjoi- 
rito  Santo,  il  quale,  rigenerando  il 
peccatore,  lo  unisce  a  Cristo  ;per 
la  fede,  viene  ad  abitare  in  lui, 
produce  la  pace  nel  suo  cuore, 
dandogli  la  sicurezza  deW  intera 
remissione  dei  moi  jpeccati,  lo  ren- 
de  lihero,  lo  guida  e  lo  consola  per 
mezzo  delta  Parola  cK  Egli  stesso 
ha  data,  lo  suggella  e  lo  custodisce, 
per  il  giorno  delta  gloriosa  appa- 
rizione  del  Signor  nostro  e  Salva- 
tore  Gesit  Cristo. 

V.  II  Cristiano,riscattato  a  gran 
prezzo,  deve  glorificare  Iddio  nel 
corpo,  nelV  anima  e  nello  Spirito, 
che  a  Dio  stesso  appartengono, 
camminando  nella  santificazione, 
senza  la  quale  niuno  pub  vedere  il 
Signore.     A  cib  fare,  egli  trova 


Adam  has  become  corrupt  and 
sinful;  and  we  are  all  born  in 
Adam  with  the  inclination  to  do 
evil,  and  the  inability  of  doing 
well  what  God  has  commanded; 
therefore,  naturally,  we  are  all  sin- 
ners imder  condemnation. 

III.  God  does  not  desire  the 
death  of  the  sinner,  but  that  he 
should  come  to  the  knowledge  o£ 
the  truth  and  be  saved. 

lY.  Salvation  comes  from  the 
eternal  and  gratuitous  love  of  the 
Father ;  it  is  obtained  through  the 
expiatory    sacrifice,   resurrection, 
and  intercession  of  the  Son ;  it  is 
communicated  by  the  Holy  Spirit, 
who  regenerates  the  sinner,  unites 
him  to  Christ  by  faith,  comes  and 
dwells  in  him,  produces  peace  in 
his  heart,  giving  him  the  assurance 
of  the  entire  remission  of  his  sins, 
making  him  free,  guiding  and  con- 
soling him  by  means  of  the  Word 
which  he  himself  has  given,  seal- 
ing and  guarding  him   until  the 
day    of    the    glorious    appearing 
of   onr  Lord   and   Saviour  Jesus 
Christ. 

Y.  The  Christian,  redeemed  with 
a  great  price,  ought  to  glorify 
God  in  his  body,  soul,  and  spirit, 
which  belong  to  God,  walking  in 
holiness,  without  which  no  man 
can  see  the  Lord.  In  order  to 
this,   he    finds    strength    in    com- 


788 


SYMBOLA  EVANGELICA. 


foTza  nella  Comimione  di  Colui, 
che  gli  dice:  ''La  mia  grazia  ti 
hasta^ 

VI.  I  credenti^  rigenerati  in 
Oristo^  for  memo  la  Chiesa,  la  qua- 
le non  pub  perire  ne  apostatare,  es- 
sendo  il  corpo  del  Signore  Gesit. 

VIL  Oltre  al  Sacerdozio  Uni- 
versale, cui  appartengono  tutti  i 
Cristiani,  Dio  stesso  ha  stdbilito 
nella  Chiesa  diversi  ministeri  spe- 
ciali,  per  lo  perfeUo  adunamento 
dei  Santi  e  per  V  edificazione  del 
Corpo  di  Cristo :  i  quali  ministe- 
ri debhono  essere  riconosciuti  dalla 
Chiesa  medesima. 

VIII.  II  ^ignore  Gesit  Cristo 
verra  dai  Cieli,  e  trasformerd  il 
nostro  corpo  di  umiliazione  in 
corpo  glorioso.  In  quel  giorno  i 
tnorti,  che  sono  in  Cristo,  risorge- 
ranno  iprimi,  ed  i  viventi,  trovati 
fedeli,  saranno  trasformati,  e  cosi 
tutti  insieme  saremo  rapiti  nelle 
nuvole  a  scontrare  il  Signore  nelV 
aria,per  esser  seinpre  con  Lui :  e, 
dopo  il  suo  regno,  risorgeranno 
anche  gli  altri  tutti  per  essere  giu- 
dicati  in  giudizio. 

•'Z'  Assemblea  </enerale  delle  Chiese  Cristi- 
ane  Lihere  in  Italia  reputa  questi  articoli  V 
espressione  del  Crist ianesimo  hihlico,  scnza 
pern  pretendere  che  oltre  ad  essi  non  ci  sieno 
allre  dottrine  da  credersi  nella  Bibhia.  .   . 

^' Essa  non  pretende  all'  infulUhililu.  La 
sola  parola  di  Dio  c  infallibile  ed  immutabile. 
Tai  Dir.hiarazione  dei  principii  nella  Chiesa 
non  e  la  causa,  od  il  titolo  della  salvezza,  ma 
i  il  legame  csterno  dell'  nnita  della  fede,  c  la 
bandiera  della  Chiesa  slessa.'' 


munion  with  him  who  says  to 
him,  'My  grace  is  sufficient  for 
thee.' 

VI.  Believers,  regenerated  in 
Christ,  form  the  Church,  which 
can  not  perish  nor  apostatize,  be- 
ing the  body  of  the  Lord  Jesus. 

VII.  In  addition  to  the  univer- 
sal priesthood  of  believers,  God 
himself  has  established  in  the 
Church  various  special  ministries 
for  the  perfecting  of  the  saints 
and  the  edifying  of  the  body  of 
Christ,  which  ministries  ought  to 
be  recognized  by  the  Church  it- 
self. 

VIII.  The  Lord  Jesus  Christ 
will  come  from  heaven  and  trans- 
form our  body  of  humiliation  into 
a  glorious  body.  In  that  day  the 
dead  in  Christ  shall  rise  first,  and 
the  living  who  are  found  faithful 
shall  be  transformed,  and  thus  to- 
gether shall  we  be  caught  up  in 
the  clouds,  to  meet  the  Lord  in 
the  air,  to  be  forever  with  the 
Lord  ;  and,  after  his  Kingdom,  all 
the  rest  shall  rise  to  be  judged  in 
judgment. 

These  articles  arc  held  to  suffice  as  a  testi- 
mony of  a  Cliristianity  purely  evangelical, 
without  pretending  that  there  are  no  other 
doctrines  in  the  Bible  to  be  believed.  .  . 

It  is  also  clearly  asserted  that  this  'Decla- 
ration of  Principles '  does  not  pretend  to  in- 
fallibility. The  Word  of  God  is  alone  infalli- 
ble and  immutable.  Nor  is  it  looked  upon  as 
the  cause  or  title  to  salvation,  but  simply  as 
the  outward  bond  of  unity  in  the  faith  and  ihe 
banner  of  the  Church. 


THE  CONFESSION  OF  THE  SOCIETY  OF  FKIENDS,  1675.  789 


THE  CONFESSION  OF  THE  SOCIETY  OF  FRIENDS, 
COMMONLY  CALLED  QUAKERS.    A.D.  1675. 

[The  fifteen  Theological  Theses  or  Propositions  of  Kobekt  Barclay,  which  are  the  text  of  his 
'Apology,' contain  the  most  authoritative  summary  of  the  principles  and  doctrines  of  the  Keligious 
Society  of  Friends,  commonly  called  Qcakers.  The  'Apology'  appeared  first  in  Latin,  1C75,  and 
then  repeatedly  in  English  and  other  languages,  and  was  widely  distributed  by  the  Society  as  a 
standard  doctrinal  treatise.  I  have  taken  the  text  from  the  magnificent  copy  of  the  Sth  English 
edition,  Birmingham,  1765,  4to.    On  this  and  other  Quaker  Confessions,  see  Vol.  I.  pp.  SG4  sqq.] 

Theses  Tiieologic^. 

TO   THi:    CLEKGY,  OF    WHAT   SORT   SOEVER,   UNTO   WHOSE    HANDS    THESE   MAY    COME  ; 

BUT   MORE   PARTICULARLY 

To  the  Doctors,  Professors,  and  Students  of  Divinity  in  the  Universities  and  Schools  of 
Great  Britain,  whether  Prelatical,  Presbyterian,  or  any  other; 

Egbert  Barclay,  a  Servant  of  the  Lord  God,  and  one  of  those  who  in  deiision  are 
called  Quakers,  wisheth  unfeigned  repentance,  unto  the  acknowledgment  of  the  Truth. 

Friends,— Unto  you  these  following  propositions  are  offered ;  in  which,  tliey  being  read  and 
considered  in  the  fear  of  the  Lord,  you  may  perceive  that  simple,  naked  truth,  which  man 
by  his  wisdom  hath  rendered  so  obscure  and  mysterious  that  the  world  is  even  burthened  with 
the  great  and  voluminous  tractates  which  are  made  about  it,  and  by  their  vain  jangling  and 
commentaries,  by  which  it  is  rendered  a  hundredfold  more  dark  and  intricate  than  of  itself 
it  is :  which  great  learning,  so  accounted  of— to  wit,  your  school  divinity,  which  taketh  up 
almost  a  man's  whole  lifetime  to  learn,  brings  not  a  whit  nearer  to  God,  neither  makes  any 
man  less  wicked,  or  more  righteous  than  he  was.  Therefore  hath  God  laid  aside  the  wise 
and  learned,  and  the  disputers  of  this  world ;  and  hath  chosen  a  few  despicable  and  un- 
learned instruments,  as  to  letter-learning,  as  he  did  fishermen  of  old,  to  publish  his  pure  and 
naked  truth,  and  to  free  it  of  those  mists  and  fogs  wherewith  the  clergy  hath  clouded  it, 
that  the  people  might  admire  and  maintain  them.  And  among  several  others,  whom  God 
hath  chosen  to  make  known  these  things— seeing  I  also  have  received,  in  measure,  grace  to 
be  a  dispenser  of  the  same  gospel— it  seemed  good  unto  me,  according  to  my  duty,  to  oifer 
unto  you  these  propositions;  which,  though  short,  yet  are  weighty,  comprehending  much, 
and  declaring  what  the  true  ground  of  knowledge  is,  even  of  that  knowledge  which  leads  to 
Life  Eternal;  which  is  here  witnessed  of,  and  the  testimony  thereof  left  unto  the  Light  of. 
Christ  in  all  your  consciences.  Farewell,  R.  B. 

THE    FIEST   PEOPOSITION. 

Concerning  the  true  Foundation  of  Knowledge. 
Seeing  the  height  of  all  happiness  is  j^laced  in  the  true  knowledge 
of  God  ('  This  is  life  eternal,  to  know  thee  tlie  only  true  God,  and 
Jesus  Christ  whom  thou  hast  sent'),'  the  true  and  right  understanding 

'  John  xvii.  3. 


790  SYMBOLA  EVANGELICA. 

of  this  foundation  and  groimd  of  knowledge  is  that  -which  is  most 
necessary  to  be  known  and  belies'ed  in  the  first  place. 

THE    SECOND   TEOPOSITION. 

Concerning  Immediate  Bevelation. 

Seeing  '  no  man  knoweth  the  Father  but  tlie  Son,  and  he  to  whom 
the  Son  revealeth  him ;'  ^  and  seeing  the  "revelation  of  the  Son  is  in 
and  by  the  Si)irit ;  therefore  the  testimony  of  the  Spirit  is  that  alone 
by  which  the  true  knowledge  of  God  hath  been,  is,  and  can  be  only 
revealed ;  who  as,  by  the  moving  of  his  own  Spirit,  he  converted  the 
chaos  of  this  world  into  that  wonderful  order  wherein  it  was  in  the 
beginning,  and  created  man  a  living  soul,  to  rule  and  govern  it,  so  by 
the  revelation  of  the  same  Spirit  he  hath  manifested  himself  all  along 
unto  the  sons  of  men,  both  patriarchs,  prophets,  and  apostles ;  which 
revelations  of  God  by  the  Spirit,  whether  by  outward  voices  and  ap- 
pearances, dreams,  or  inward  objective  manifestations  in  the  heart, 
were  of  old  the  formal  object  of  their  faith,  and  remain  yet  so  to  be ; 
since  the  object  of  the  saints'  faith  is  the  same  in  all  ages,  though  set 
forth  under  divers  administrations.  Moreover,  these  divine  inward 
revelations,  which  we  make  absolutely  necessary  for  the  building  np 
of  true  faith,  neither  do  nor  can  ever  contradict  the  outward  testimony 
of  the  Scriptures,  or  right  and  sound  reason.  Yet  from  hence  it  will 
not  follow  that  these  divine  revelations  are  to  be  subjected  to  the  ex- 
amination, either  of  the  outward  testimony  of  the  Scriptures  or  of  the 
natural  reason  of  man,  as  to  a  more  noble  or  certain  rule  or  touchstone; 
fur  this  divine  revelation  and  inward  illumination  is  that  which  is 
evident  and  clear  of  itself,  forcing,  by  its  own  evidence  and  clearness, 
the  well-disposed  understanding  to  assent,  irresistibly  moving  the  same 
thereunto ;  even  as  the  common  principles  of  natural  truths  move  and 
incline  the  mind  to  a  natural  assent:  as,  that  the  whole  is  greater  than 
its  part ;  that  two  contradictory  sa}ings  can  not  be  both  true,  nor  both 
false :  wliich  is  also  manifest,  according  to  our  adversaries'  principle, 
^vho — supposing  the  possibility  of  inward  divine  revelations — will 
nevertheless  confess  with  us  that  neither  Scripture  nor  sound  reason 
will  contradict  it :  and  yet  it  will  not  follow,  according  to  them,  that 

'  Matt.  xi.  27. 


THE  CONFESSION  OF  THE  SOCIETY  OF  FRIENDS,  1G75.  ^91 

the  Scripture  or  sound  reason  should  he  subjected  to  the  examination 
of  the  divine  revelations  in  the  heart. 

THE    THIED    TKOPOSITION. 

Concerning  the  Scri])tures. 

From  these  revelations  of  the  Spirit  of  God  to  the  saints  have  pro- 
ceeded the  Scriptures  of  truth,  which  contain  :  1.  A  faithful  historical 
account  of  the  actings  of  God's  people  in  divers  ages,  with  many 
singular  and  remarkable  providences  attending  them.  2.  A  prophetical 
account  of  several  things,  whereof  some  are  already  past,  and  some 
yet  to  come.  3.  A  full  and  ample  account  of  all  the  chief  principles 
of  the  doctrine  of  Christ,  held  forth  in  divers  precious  declarations, 
exhortations,  and  sentences,  which,  by  the  moving  of  God's  Spirit,  were 
at  several  times,  and  upon  sundry  occasions,  spoken  and  written  unto 
some  churches  and  their  pastors  :  nevertheless,  because  they  are  only  a 
declaration  of  the  fountain,  and  not  the  fountain  itself,  therefore  they 
are  not  to  be  esteemed  the  principal  ground  of  all  truth  and  knowledge, 
nor  yet  the  adequate  primary  rule  of  faith  and  manners.  Neverthe- 
less, as  that  which  giveth  a  true  and  faithful  testimony  of  the  first 
foundation,  they  are  and  may  be  esteemed  a  secondary  rule,  sub- 
ordinate to  the  Spirit,  from  which  they  have  all  their  excellency  and 
certainty ;  for  as  by  the  inward  testimony  of  the  Spirit  we  do  alone 
truly  know  them,  so  they  testify  that  the  Spirit  is  that  guide  by  which 
the  saints  are  led  into  all  truth :  therefore,  according  to  the  Scriptures, 
the  Spirit  is  the  first  and  principal  Leader,'  And  seeing  we  do  there- 
fore receive  and  believe  the  Scriptures,  because  they  proceeded  from 
the  Spirit,  therefore  also  the  Spirit  is  more  originally  and  principally 
the  rule,  according  to  that  received  maxim  in  the  schools.  Propter  quod 
unumquodqtie  est  tale,  illud  ipsum  est  magis  tcde.  Englished  thus : 
'  That  for  which  a  thing  is  such,  that  thing  itself  is  more  such.' 

THE   FOURTH   PEOPOSITION. 

Concerning  the  Condition  of  Man  in  the  Fall. 

All  Adam's  posterity,  or  mankind,  both  Jews  and  Gentiles,  as  to  the 
first  Adam,  or  earthly  man,  is  fallen,  degenerated,  and  dead,  deprived 


'  John  xvi.  13  ;  Kom.  viii.  14. 
YOL.  III.— E  E  E 


702  SYMBOLA  EVANGELICA. 

of  the  sensation  or  feeling  of  this  inward  testimony  or  seed  of  God, 
and  is  snbjcct  unto  the  power,  nature,  and  seed  of  the  Serpent,  wliich 
lie  sows  in  men's  hearts,  while  they  abide  in  this  natural  and  corrupted 
state;  ^  from  M-hence  it  comes  that  not  their  words  and  deeds  only, but 
all  their  inuiginations  are  evil  perpetually  in  the  sight  of  God,  as  pro- 
ceeding fi'oni  this  depraved  and  wicked  seed.  Man,  therefore,  as  he  is 
in  this  state,  can  know  nothi^ng  an'ght;  yea,  his  thoughts  and  concep- 
tions concerning  God  and  things  spiritual,  until  he  be  disjoined  from 
this  evil  seed,  and  united  to  the  Divine  Light,  arc  unprofitable  both  to 
himself  and  others:  hence  are  rejected  the  Socinian  and  Pelagian 
errors,  in  exalting  a  natural  light ;  as  also  of  the  Papists,  and  most 
Protestants,  who  affirm  that  man,  without  the  true  grace  of  God,  may 
be  a  true  minister  of  the  gospel.  ^Nevertheless,  this  seed  is  not  imputed 
to  infants,  until  by  transgression  they  actually  join  themselves  there- 
with;  for  they  are  by  nature  the  children  of  wi'ath,  who  walk  accord- 
ing to  the  power  of  the  prince  of  the  air. 

THE    Firxn    AND    SIXTH    PKOrOSITIONS. 

Concerning  the  Universal  Itedcmjption  hy  Christ,  and  also  the  Saving 
and  Sjriritual  Light,  wherewith  every  man  is  enlightened. 

THE    FIFTH    PROPOSITION. 

God,  out  of  his  infinite  love,  who  delighteth  not  in  the  death  of  a 
sinner,  but  that  all  should  live  and  be  saved,  hath  so  loved  the  M'orld 
that  he  hath  given  his  only  Son  a  Light,  that  whosoever  believeth  in 
him  should  be  saved ;  who  enlighteneth  every  man  that  cometh  into 
the  world,  and  maketh  manifest  all  things  that  are  reprovahle,  and 
teachetli  all  tcm])erance,  righteousness,  and  godliness  i^  and  this  Light 
enlighteneth  the  hearts  of  all  in  a  day,^  in  order  to  salvation,  if  not 
resisted :  nor  is  it  less  universal  than  the  seed  of  sin,  being  the  purchase 
of  his  death,  who  tasted  death  for  evei-y  man  ;  '  for  as  in  Adam  all 
die,  even  so  in  Christ  shall  all  be  made  alive.'* 


'Rom.  V.  12,  15;  Eph.  ii.  1. 

=  Ezek.  xviii.  23;  \^&.  xlxix.  C;  John  iii.  IG;  i.  i) ;  Titus  ii.  1 1  :  Eph.  v.  13;   Heb.  ii.  fl. 

'  Pio  tempore :  for  a  time. 

*  1  Cor.  XV.  22. 


THE  CONFESSION  OF  THE  SOCIETY  OF  FlUENDS,  .07.,.  793 

THE    SIXTH    PKOrOSITION. 

Accoi-din.-  to  which  principle  (oi-  hypothesis),  all  the   objections 

l,ave  well  improved  the  first  and  common  g.ace;  foi  hence  it  well 
!l    J     hat    s  some  of  the  old  philosophevs  might  have  been  saved 
al  ,  ly  now  some-who  by  providence  are  cast  into  those  ten.o 
Itof  th    wovld  where  the  knowledge  of  the  h.story  >s  -antn.g^be 
mlde  partakers  of  the  divine  n.ystery,  if  they  receive  and  resist  no 
la  ;;"  'a  manifestation  whereof  is  given  to  every  nian  to  p,^ 
withal ' '     This  certain  doctrine  tlien  being  received,  to  w>  ,  th.it  there 
rli  evangelical  and  saving  light  and  grace  in  all,  the  iiniversah  ,  of 
,c   ritd  mercy  of  God  towards  inankind-both  in  tlie  death  of 
loved  Son,the  Lord  desns  Christ,and  in  the  manifestation  o      le 
haht  in  the  heart-is  established  and  conhnned  agau  s   all  the  objec 
:::  of  snch  as  deny  it.    Therefore  '  Christ  l-h  taste      ea.    or  ev 
man  •'  =  not  only  for  all  kinds  of  men,  as  some  vainly  talk,  bnt  toi  exe. J 
of    1)  kin  s;  the  benefit  of  whose  ottering  is  -'-.''>■  ^^^f 
" Ich   who  ha;e  tlie  distinct  ontward  knowledge  of  his  death  and 
uffl^i  :     as  the  same  is  declared  in  the  Scriptnres   bnt  even  nnto 
hose  who  are  necessarily  cxclnded  from  the  benefit  of  this  kiiowle  g 
those  wno  knowledge  we  willingly  confess 

::::'::::^:::^:o^^o.^.M.  not  absomtely  needtm  nnto 

ih,  fijwiiom  ood  -^^:^::t::^i:^:z:^^^ 

made  partakers  of  the  mystery  ot  Ins  deatn     uivu        = 
■  ttrit  they  suffer  his  seed  and  light-enlightening  their  liearts- 

tke  place/in  which  light  cc mmion  with  ''^^  ^^  -.-■.- 

■  cnioved  so  as  of  wicked  men  to  become  holy,  and  lo^el»  ol  that  poue. 
r;;  1  inward  and  secret  tonches  they  feel  themselves  turned  from 
I  „vi,  to  the  good,  and  learn  to  do  to  ot  ers  as  they  -^<  be  one 
by;  in  which  Clirist  himself  aftirms  all^  mchidcd.     iWtheytoen 

"  "-  llcb.  ii.  '■). 

'  1  Cor.  xii.  7. 


794  SYMBOLA  EVANGELICA. 

have  falsely  and  erroneously  taught  who  have  denied  Christ  to  have 
died  for  all  men,  so  neither  have  they  snfficiently  taught  the  truth, 
who,  affirming  him  to  have  died  for  all,  have  added  the  absolute  neces- 
sity of  the  outward  knowledge  thereof  in  order  to  the  obtaining  its 
saving  effect;  among  whom  the  Eenionstrants  of  Holland  have  been 
chiefly  wanting,  and  many  other  asserters  of  Universal  Redemption,  in 
that  they  have  not  placed  the  extent  of  this  salvation  in  that  divine  and 
evangelical  principle  of  light  and  life  wherewith  Christ  hath  enlight- 
ened every  man  that  comes  into  the  world,  which  is  excellently  and 
evidently  held  forth  in  these  Scriptures :  Gen.  vi.  3 ;  Deut.  xxx.  14 ; 
John  i.  7-9  ;  Eom.  x.  8  ;  Titus  ii.  11. 

THE    SEVENTH   PKOPOSITION. 

Concerning  Justification. 

As  many  as  resist  not  this  light,  but  receive  the  same,  in  them  is 
produced  an  holy,  pure,  and  spiritual  birth,  bringing  forth  holiness, 
righteousness,  purity,  and  all  those  other  blessed  fruits  which  are  ac- 
ceptable to  God ;  by  which  holy  birth,  to  wit,  Jesus  Christ  formed 
within  us,  and  working  his  works  in  us,  as  we  are  sanctified,  so  we 
are  justified  in  the  sight  of  God,  according  to  the  apostle's  w^ords, 
'  But  ye  are  washed,  but  ye  are  sanctified,  but  ye  are  justified,  in  the 
name  of  the  Lord  Jesus,  and  by  the  Spirit  of  our  God.' '  Therefore  it 
is  not  by  our  works  wrought  in  our  M'ill,  nor  yet  by  good  works,  con- 
sidered as  of  themselves,  but  by  Chi-ist,  -svho  is  both  the  gift  and  the 
giver,  and  the  cause  producing  the  effects  in  us;  who,  as  he  hath  recon- 
ciled us  while  we  were  enemies,  doth  also  in  his  wisdom  save  us,  and 
justify  us  after  this  manner,  as  saith  the  same  apostle  elsewhere, '  Ac- 
cording to  his  mercy  he  saved  us,  by  the  washing  of  regeneration,  and 
the  renewing  of  the  Holy  Ghost.'  ^ 

THE    EIGHTH    PROPOSITION. 

Concerning  Perfection. 

In  whom  this  holy  and  pure  birth  is  fully  brought  forth  the  body 
of  death  and  sin  comes  to  be  crucified  and  removed,  and  their  hearts 
united  and  subjected  unto  the  truth,  so  as  not  to  obey  any  suggestion 

*1  Cor.  vi.  11.  ="  Titus  iii.  5. 


THE  CONFESSION  OF  THE  SOCIETY  OF  FRIENDS,  1675.  795 

or  temptation  of  the  evil  one,  but  to  be  free  froni  actual  sinning  and 
transgressing  of  the  law  of  God,  and  in  that  I'espect  perfect.  Yet 
doth  this  perfection  still  admit  of  a  growth ;  and  there  remaineth  a 
possibility  of  sinning  where  the  mind  doth  not  most  diligently  and 
watchfully  attend  unto  the  Lord.' 

TUE    NINTH    PKOrOSITION. 

Concerning  Perseverance^  and  the  Possibility  of  Falling  from  Grace. 

Althouo;h  this  ffift  and  inward  o-race  of  God  be  sufficient  to  work 
out  salvation,  jet  in  those  in  whom  it  is  resisted  it  both  may  and  doth 
become  their  condemnation.  Moreover,  in  whom  it  hath  wrought  in 
part,  to  purify  and  sanctify  them,  in  order  to  their  further  perfection, 
by  disobedience  such  may  fall  from  it,  and  turn  it  to  Mantonness, 
making  shipwreck  of  faith;  and  'after  having  tasted  of  the  heavenly 
gift,  and  been  made  partakers  of  the  Holy  Ghost,  again  fall  away.'  ^ 
Yet  such  an  increase  and  stability  in  the  truth  may  in  this  life  be  at- 
tained, from  which  there  can  not  be  a  total  apostasy. 

THE    TENTH    TROPOSITION. 

Concerning  the  Ministry. 
As  by  this  gift,  or  Light  of  God,  all  true  knowledge  in  things  spirit- 
ual is  received  and  revealed ;  so  by  the  same,  as  it  is  manifested  and 
received  in  the  heart,  by  the  strength  and  power  thereof,  every  true 
minister  of  the  gospel  is  ordained,  prepared,  and  supplied  in  the  work 
of  the  ministry;  and  by  the  leading,  moving,  and  drawing  hereof 
ought  every  evangelist  and  Christian  pastor  to  be  led  and  ordered  in 
his  labor  and  work  of  the  gospel,  both  as  to  the  place  where,  as  to  the 
persons  to  whom,  and  as  to  the  times  when  he  is  to  minister.  More- 
oxer,  those  who  have  this  authority  may  and, ought  to  preach  the  gos- 
pel, though  without  hnman  commission  or  literature ;  as,  on  the  other 
hand,  those  who  want  the  authority  of  this  divine  gift,  however  learned 
or  authorized  by  the  commissions  of  men  and  churches,  are  to  be  es- 
teemed but  as  deceivers,  and  not  true  ministers  of  the  gospel.  Also, 
who  have  received  this  holy  and  unspotted  gift,  '  as  they  have  freely 


'  Rom.  vi.  U  ;  viii.  13  ;   1  John  iii.  6. 
^  1  Tim.  i.  6  ;   Ileb.  vi.  4-G, 


t96  SYMBOLA  EVANGELIC  A. 

received,  so  are  they  freely  to  give,' '  without  hire  or  bargaining,  far 
less  to  use  it  as  a  trade  to  get  money  by  it :  yet  if  God  hath  called 
any  from  their  employments  or  trades,  by  which  they  acquire  theii- 
livelihood,  it  may  be  lawful  for  such,  according  to  the  liberty 
whicli  they  feel  given  them  in  the  Lord,  to  receive  such  temporals — 
to  wit,  what  may  be  needful  to  them  for  meat  and  clothing— as  are 
freely  given  them  by  those  to  wliom  they  have  communicated 
spirituals. 

THE    ELEVENTH    I'liOPOSITION. 

Concerning  Worship. 

All  true  and  acceptable  worship  to  God  is  offered  in  the  inward  and 
immediate  moving  and  diawing  of  his  own  Spirit,  which  is  ueither 
limited  to  places,  times,  or  persons ;  for  though  we  be  to  worship  him 
always,  in  that  we  are  to  fear  before  him,  yet  as  to  the  outward  signifi- 
cation thereof  in  prayers,  praises,  or  preachings,  we  ought  not  to  do  it 
M'here  and  when  we  will,  but  where  and  when  we  are  mo\ed  thereunto 
by  the  secret  inspirations  of  his  Spirit  in  our  hearts,  which  God  heareth 
and  accepteth  of,  and  is  never  wanting  to  move  us  thereunto,  when 
need  is,  of  which  he  himself  is  the  alone  proper  judge.  All  other 
worship  then,  botli  praises,  prayers,  and  preachings,  wdiich  man  sots 
about  in  his  own  will,  and  at  his  own  appointment,  which  he  can  both 
begin  and  end  at  his  pleasure,  do  or  leave  undone,  as  himself  sees  meet, 
whether  they  be  a  prescribed  form,  as  a  liturgy,  or  prayers  conctcivcd 
extemporarily,  by  the  natural  strength  and  faculty  of  tlie  mind,  they 
are  all  but  superstitions,  will-worship,  and  abominable  idolatry  in  the 
sight  of  God  ;  which  are  to  be  denied,  rejected,  and  separated  from,  in 
this  day  of  his  spiritual  arising:  however  it  might  have  i)leased  him — 
who  winked  at  the  times  of  ignorance,  with  respect  to  the  simplicity  and 
integrity  of  some,  and  of  his  own  innocent  seed,  which  lay  as  it  were 
buried  in  the  hearts  of  men,  under  the  mass  of  superstition — to  blow 
upon  the  dead  and  dry  bones,  and  to  raise  some  Ijreathings,  and  answer 
them,  and  that  until  tlie  day  should  more  clearly  dawn  and  break 
forth.2 


'  Matt.  X.  8. 

'  Ezek.  xiii. ;  Matt.  x.  20;  Acts  ii.  4:  xviii.  .">;  John  iii.  G;  iv.  21 ;  Jade  10;  Acts  xvii.  23. 


THE  CONFESSION  OF  THE  SOCIETY  OF  FRIENDS,  1075.  797 

THE    TVVKLFTII    TKOrOSITION. 

Concerning  Baptism. 

As  there  it>  one  Lord  uiid  one  faitli,  so  there  is  'one  l)iii)tisni;  which 
is  not  the  [)iittiiig  away  the  tilth  of  the  flesh,  but  the  answer  of  a  good 
conscience  before  God,  by  the  resurrection  of  Jesus  Christ."  And  this 
baptism  is  a  pure  and  spiritual  thing,  to  wit,  the  baptism  of  the  Spirit 
and  Fire,  by  which  we  are  buried  with  him,  that,  being  washed  and 
pui-ged  from  our  sins,  we  may  '  walk  in  newness  of  life;'  of  which  the 
baptism  of  John  was  a  figure,  which  was  commanded  for  a  time,  and 
not  to  continue  forever.' 

As  to  the  baptism  of  infants,  it  is  a  mere  human  tradition,  for  which 
neithei'  precept  nor  practice  is  to  be  found  in  all  the  Scripture. 

TnE    TniRTEENTH    PEOPOSITION. 

Concerning  the   Connmtnion,  or  ParticijxUion    of  the   Bodij   and 

Blood  of  Chrid. 

The  communion  of  the  body  and  blood  of  Christ  is  inward  and 
spiritual,  which  is  the  participation  of  his  flesh  and  blood,  by  which 
the  inward  man  is  daily  nourished  in  the  hearts  of  those  in  whom 
Christ  dwells ;  -  of  which  things  the  breaking  of  bread  by  Christ  with 
his  disciples  was  a  figure,  which  they  even  used  in  the  Church  for  a 
time,  who  had  received  the  substance,  for  the  cause  of  the  weak;  even 
as  '  abstaining  from  things  strangled,  and  from  blood ;'  the  washing 
one  another's  feet,  and  the  anointing  of  the  sick  with  oil ;  ^  all  wdiich 
ai-e  commanded  with  no  less  authority  an.d  solemnity  than  the  former ; 
yet  seeing  they  are  but  the  shadows  of  better  things,  they  cease  in  such 
as  have  obtained  the  substance. 

TUE    FOUKTEENTU    TEOPOSmON. 

Concerning  the  Power  of  the   Civil  Magistrate,  in  matters  pxirely 
religious,  and  pertaining  to  the  conscience. 
Since  God  hath  assumed  to  himself  the  power  and  dominion  of  the 
conscience,  wlio  alone  can  rightly  instruct  and  govern  it,  therefore  it 


■'Eph.  iv.  .'5;   1  Pet.  iii.  21 ;  Rom.  vi.  4;  Giil.  iii.  27:  Col.ii.  12;  Johniii.  30;   iCor.  i.  17. 
=  1  Cor.  X.  16,  17 ;  John  vi.  32,  33,  35;  1  Cor.  v.  S. 
^  Acts  XV.  20 ;  John  xiii.  U  ;  James  v.  14. 


798  SYMBOLA  EVANGELICA. 

is  not  lawful  for  any  whatsoever,  by  virtue  of  any  authority  or  princi- 
pality they  bear  in  the  government  of  this  world,  to  force  the  con- 
sciences of  others  ;  and  therefore  all  killing,  banishing,  fining,  impris- 
oning, and  other  such  things,  which  men  are  afflicted  with,  for  the 
alone  exercise  of  their  conscience,  or  difference  in  worship  or  opinion, 
proceedeth  from  the  spirit  of  Cain,  the  murderer,  and  is  contrary  to 
the  truth;  provided  always  that  no  man,  under  the  pretense  of  con- 
science, prejudice  his  neighbor  in  his  life  or  estate,  or  do  any  thing 
destructive  to,  or  inconsistent  with,  human  society ;  in  W'liich  case  the 
law  is  for  the  transgressor,  and  justice  to  be  administered  upon  all, 
without  respect  of  persons.' 

THE    FIFTEENTH    PKOPOSITION. 

Concerning  Salutations  and  Recreations,  etc. 

Seeing  the  chief  end  of  all  religion  is  to  redeem  man  from  the  spirit 
and  vain  conversation  of  this  world,  and  to  lead  into  inward  communion 
with  God,  before  whom,  if  we  fear  always,  we  are  accounted  happy, 
therefore  all  the  vain  customs  and  habits  thereof,  both  in  word  and 
deed,  are  to  be  rejected  and  forsaken  by  those  who  come  to  this  fear; 
such  as  the  taking  off  the  hat  to  a  man,  the  bowings  and  cringings  of 
the  body,  and  such  other  salutations  of  that  kind,  with  all  the  foolish 
and  superstitious  formalities  attending  them;  all  which  man  has  in- 
vented in  his  degenerate  state,  to  feed  his  pride  in  the  vain  pomp  and 
glory  of  this  world ;  as  also  the  unprofitable  plays,  frivolous  recrea- 
tions, sportings,  and  gamings  which  are  invented  to  pass  away  the 
precious  time,  and  divert  the  mind  from  the  witness  of  God  in  the 
heart,  and  from  the  living  sense  of  his  fear,  and  from  that  evangelical 
Spirit  wherewith  Christians  ought  to  be  leavened,  and  which  leads 
into  sobriety,  gravity,  and  godly  fear  ;  in  which,  as  we  abide,  the  bless- 
ing of  the  Lord  is  felt  to  attend  us  in  those  actions  in  which  we  arc 
necessarily  engaged,  in  order  to  the  taking  care  for  the  sustenance  of 
the  outward  man.^ 

'  Luke  ix.  55,  56;  Matt.  vii.  12,  29;  Titus  iii.  10. 

»  Eph.  V.  11 ;  1  Pet.  i.  14  ;  John  v.  44  ;  Jer.  x.  3  ;  Acts  x.  26 ;  Matt.  xv.  13  ;  Col.  ii.  8. 


EASTER  LITANY  OF  THE  MORAVIAN  CHURCH,  174I>. 


799 


EASTER  LITANY  OF  THE  MORAVIAN  CHURCH.   A.D.  1749. 

[This  is  the  chief  Confession  of  the  Church  of  the  UNiTF.n  Brethren,  commonly  called  the  Mora- 
vivNR.  It  was  originally  composed  in  German,  and  was  transhited  and  slightly  modified  in  1749. 
The  text  is  taken  from  the  Liturgienbtuh  der  Evangelischen  Briidergemeine,  Gnadaii,  18T3.  It  has  been 
kindly  prepared  in  both  languages  for  this  work  by  my  friend,  the  Rt.  Rev.  Eumund  de  ScnwEiNrrz, 
S.T.D.,  Bishop  of  the  Moravian  Church,  Bethlehem,  Pa.] 


?itanei)  am  Dftcvm  orcjcn. 

3^  glauk  ait  ten  (ginigcit  ®ott, 
SBater,  ®o^n,  unb  t^eiltflcn  ®ei|t,  tev 
alle  Dincjc  9cfd)affcii  l)at  tiivcl)  Sc- 
funj  S()vift,  unb  wax  in  e()rifto,  uiib 
i^crfo^nete  bic  SBelt  mit  i^m  [elber. 

3d)  (^laube  an  ©ott,  tm  SSater 
nnfcv^  ^evrn  3efu  (I()viftt,  bcr  un^ 
eniHif)(et  I>it  buvd)  benfelbigen,  e()e  bcr 
SSelt  ©runb  geleget  roar ; 

T)tx  mxv  errettet  ^at  t?on  bcr  Dh-ig^ 
fcit  bcr  ginftcrnip,  unb  bat  un^  ycr; 
fe^et  in  ba$  9teid)  Scinch  licbcu 
©o^ne^  ; 

X)er  nn^  flcfcgnct  i)at  mit  allcrici 
ciciftlid)cm  Scgen  in  ()immlifd)cn  ®it? 
tern  burd)  (i()riftum ; 

Unb  bat  un5  tiid)tig  gema^t  ju  bcm 
Srbtf)eil  bcr  ^ciltijcn  im  ?id)t,  ba  @r 
uno  ycrorbnet  \)at  jur  ^inb[d)aft  gc- 
j'\cn  i()n  fclbft  burd)  3cfum  G^rift, 
nad)  bcm  2BoI)l3cfaUen  fcincg  3Git* 
len^,  ju  Sobc  [einer  I)crrlid)cn  @na* 
be,  burd)  iueld)e  cr  un^  l;at  angencbm 
gemad)t  in  bcm  ©dicbtcn. 

2)  a  ^  i  ft  g  c «)  i  §  I  i  d)  ro  a  b  v ! 
2Bir  preifen  bid),  SSatcr  unb  ^crr 
^immcl^  unb  bcr  (Srbcn,  ba^  bu  fol? 


Easter  Morning  Litany. 

I  believe  in  the  One  only  God, 
Father,  Son,  and  Holy  Ghost,  who 
cieated  all  things  by  Jesus  Christ, 
and  was  in  Christ,  reconciling  the 
world  unto  himself. 

I  believe  in  God,  the  Father  of 
our  Lord  Jesus  Christ,  who  hath 
cliosen  us  in  liim  before  the  foun- 
dation of  the  M'orld ; 

Who  hath  delivered  us  from  the 
power  of  darkness,  and  hath  trans- 
lated us  into  the  kingdom  of  his 
dear  Son ; 

WJio  hath  blessed  us  with  all  spir- 
itual blessings  in  heavenly  places 
in  Christ ; 

Who  hath  made  us  meet  to  be 
partakers  of  the  inheritance  of  the 
saints  in  light :  having  predestinat- 
ed us  nnto  the  adoption  of  children 
by  Jesus  Christ  to  himself,  accord- 
ing to  the  good  pleasure  of  his 
will,  to  the  praise  of  .the  glory  of 
his  grace,  wherein  he  hath  made 
us  accepted  in  the  Beloved. 

This  I  verily  believe. 

We  thank  thee,  O  Father,  Lord 
of  heaven  and  earth,  because  thou 


800 


SYMBOLA  EVANGELICA. 


d)Cx^  ten  3Beifcn  unb  ^inc^tw  ycrl^cv? 
c\n\  (mft,  uiit  baft  c^  ten  Uumuntii^en 
offcuKiret.  3ii,  3Satcr !  teiiu  e^^  ift 
alfo  n)ol)lflefaUig  geircfcn  lun-  tiv. 

3?atcr !  veifldvc  teincn  9lamcu  ! 

llufev  !Catev  in  bem  ^immel! 
bein  dlamt  ivevbe  gel^eilii^ct; 
be  in  9ieict)  fomnie;  bein  SBiUe 
3cfd)et)e  auf  Svben  wit  im  ^im^ 
nul;  unfcv  tdglid)  53vob  gieb 
un^  ()ente;  nnb  yercjieb  un^  un^ 
fve  (5d)ulten  wit  iiuv  nnfern 
(5d)uItio;evn  yevcjeben;  nnb  fiib- 
re  nn^o  niAt  in  35  erfnd)nnc;, 
fonbcvn  cvl5|"c  nn^^  yon  bem  330^- 
fen;  bcnn  bein  ift  ba^  dltid)  unb 
bie  ^vaft  unb  bie  ^evvlid)feit 
in  Giiugfeit,  5lmen. 

^Nater!  babe  unei  lieb,  bavum,  ba§ 
unr  beinen  ^obn  lieben,  unt  glauben, 
l»a§  er  ypu  tir  au^j^egangcn  ift. 

3d)  i3(aube  an  ben  9]amen  be^  @in= 
cjebcvnen  8obne^  ©otte^,  burcb  wch 
d)en  alle  Diuj^c  ftub,unb  unr  buvd)  ibn. 

3d)  c^laube,  bap  ev  gleifd)  nnivb 
unb  tvobnete  unter  un^  ;  unb  nabm 
5tned)t^i(eftalt  an  : 

3)uvd)  ben  beiliflcn  @eift  empfangen 
yon  3J?aria  bcr  3»u9fvan  ;  wit  bie 
^inber  gleifd)  unb  33(ut  baben,  ift 
er'g  C5teid)ermaf'en  tbeilbaftig  u^orben, 
geboicn  yon  einem  SBeibe ; 

Unb  an  ©ebevben  iric  ein  2)?enfcb  ev- 
funben  ;  ift  ycrfnd)t  n^ovben  allentbal* 
ben,  gleid)  une  ivir,  bod)  obne  ^iinbe : 


hast  hid  those  things  from  tlie  wise 
and  prudent,  and  hast  revealed 
them  unto  babes.  Even  so,  Father: 
for  so  it  seemed  good  in  tliy  siglit. 

Father,  glorify  thy  name. 

Oii?'  leather  which  art  in  heaven, 
hallowed  he  thy  name  ;  thy  kincj- 
dom  come ;  thy  will  be  done  in 
earth,  as  it  is  in  heaven  ;  give  us 
this  day  our  daily  bread;  and 
forgive  us  our  tresjjasses,  as  we 
forgive  them  that  trespass  against 
us  /  and  lead  us  not  into  temj)ta- 
tio7),  but  deliver  lis  from  evil : 
for  thine  is  the  kingdo7n,  and  the 
jjoiver,  and  the  glory,  for  ever  and 
ever :  Amen. 


I  believe  in  the  name  of  the  only- 
begotten  Son  of  God,  by  Avhom  are 
all  things,  and  we  through  him  ; 

I  believe  that  he  was  made  flesh, 
and  dwelt  among  us;  and  took  on 
him  the  form  of  a  servant ; 

By  the  overshadowing  of  the 
Holy  Ghost  Avas  conceived  of  the 
Virgin  Mary ;  as  the  children  are 
partakers  of  flesh  and  blood,  he  also 
himself  likewise  took  part  of  the 
same  ;  was  born  of  a  woman  ; 

And  being  found  in  fashion  as  a 
man,  was  tempted  in  all  points  like 
as  we  are,  yet  without  sin  : 


EASTEli  LITANY  OF  THE  MORAVIAN  (TIUKCH,  1749. 


801 


3)eim  cr  luav  ber  ^err,  ber  (E\u^^d 
be5  53unbe^,  bep  unr  kijctjrteu ;  bcr 
^err  iiub  feiii  ®eift  fatten  \i)n  ge- 
[anbt,  511  prcblgen  baC>  augenefjmc 
3af)v  bc^  .^cini. 

Sv  vebcte,  ani^  cv  antpte,  iiiib  jcugtc, 
UM0  er  Qefc(;en  fjatte ;  bie  i(;n  aiifnal;^ 
men,  beiien  gab  er  ^Mi\d)t,  @otte^  ^iii? 
bcr  ju  irerben. 

Sef)et !  ba^  ift  @otte^  Samin,  ba^ 
ber  SBelt  ©iiiibc  getrageu  l^at :  gelit^ 
ten  imter  ^ontio  pilato,  gefreu^iget, 
geftorkii  mib  kgrabeu  ;  ift  im  ©eifte 
bingegangen,  unb  l)at  gepreblget  beii 
©eifteru  im  ©efcinguip ; 

5(m  briitcii  Za.^c  uncber  auferftau' 
bcu  yiMi  ben  2!obten,  unb  mit  ii)m  viele 
?eibcr  ber  ^peiligen,  bie  ba  fd)(iefen  ; 

§lufgefaf)ren  gen  Jpimmel,  [i^et  auf 
ce^  33aterg  (Stut)le ; 

SSirb  aneberfommen,  ivic  man  i^n 
gefe^en  l)at  gen  ^pimmet  faf)ren. 

a^  [pricl)t  ber  ©eift  unb  bie 
53raut:  Slcl)  fomm! 

Unb  wer  e^  l)i3ret,ber  fprcd)e: 
^omm! 

Slmcn!    \ci,  §crr  3efu!    tonini,  bleit  iiic^t 

lange ! 
2Bir  Waxkn  fcciner,  un§  unvb  faft  tmncje. 
^cmnt,  fomm  borf),  tcmm : 

9lud)  nnrb  er  mit  einem  ^e(bgcfd)rei 
unb  ©timme  be^  (^rjengelei,  unb  mit 
ber  ^ofaunc  ©ctte^  ^ernieber  fommen 
s?om  ^immel,  ju  rid)ten  bie  ?eknbigen 
unb  bie  Xebten. 


For  he  is  the  Lord,  the  Messen- 
ger of  the  covenant,  whom  we  de- 
light in.  The  Lord  and  his  Spirit 
luith  sent  him  to  prochiim  the  ac- 
ceptable year  of  the  Lord ; 

He  spoke  that  which  he  did 
know,  and  testified  that  which  he 
had  seen  :  as  many  as  received 
him,  to  them  gave  he  power  to 
become  the  sons  of  God. 

Behold  the  Lamb  of  God,  which 
taketh  away  the  sin  of  the  world ; 

Suffered  under  Pontius  Pilate, 
was  crucified,  dead,  and  buried; 


The  third  day  rose  again  from 
the  dead,  and  with  him  many 
bodies  of  the  saints  which  slept; 

Ascended  into  heaven,  and  sittetli 
on  the  throne  of  the  Father;  whence 
he  will  come,  in  hke  manner  as  he 
was  seen  going  into  heaven. 

The  Sj^irit  and  the  hride  say. 
Come. 

And  let  him  that  heareth  say, 
Come. 

Amen  !  come,  Lord  Jesus  !  come  we  implore 

thee! 
With  longing  hearts  we  now  are  waiting  for 

thee. 

Come  soon,  O  come ! 

The  Lord  will  descend  from 
lieaven  with  a  shout,  with  the 
voice  of  the  archangel,  and  with 
the  trump  of  God,  to  judge  both 
the  quick  and  the  dead. 


802 


SYMBOLA  EVANGELICA. 


2)a^  ifl  mciii  ^^cvr,  tcr  mid)  serknv 
ncu  imt)  ycvtamnitcu  3}icn[d)en  eilofct 
})(it,  evjvorbcn,  gcuHMUien,  you  alien 
(Siinten,  innn  ^ctc  iint  i^ou  tcr  @c^ 
iiHiIt  tcij  Xcufcl^  ; 

dM)t  mit  ©olt»  cter  Silver,  fonfcevn 
iiiit  [ciuem  hciliticii  tl)ciiicu  53lute  1111!? 
mit  [ciiicm  iinfd)ulti3eu  ^eiben  unb 
Stcibcn  ; 

5Iuf  taf5  id)  [cin  cigcu  fei,  itnt  in 
fcincm  9icid)e  untcr  if)m  Icbe  unt>  i()m 
bicne  in  ciini;jer  ®cved)(i^fcit,  Unfd)n(t' 
unb  <£elic|fcit ; 

®lcid)ivie  cv  ift  aufcvftanben  yom 
Xobe,  lebct  unb  vcgicict  in  Gang; 
fcit. 

3)a^  ift  i\cun§Iid)  jval)v! 

3d)  glance  an  ben  f)ciltc(cn  Ocift, 
ber  yom  5Batcr  anoc\ekt,  unb  ben  nn^ 
unfer  ^erv  3efu^  ef)viftue  gefanbt  l)cit, 
nad)  fcincm  .^tngange,  ba^  er  cmiglid) 
bei  «n^  Meibe ; 


This  is  my  Lord,  who  redeemed 
me,  a  lost  and  undone  human  creat- 
ure, purcliased  and  gained  me  from 
sin,  from  death,  and  from  the  pow- 
er of  the  devil ; 

Not  with  gold  or  silver,  but  with 
his  holy  precious  blood,  and  with 
his  innocent  suffering  and  dy- 
ing; 

To  the  end  that  I  should  be  his 
own,  and  in  his  kingdom  live  un- 
der him  and  serve  him,  in  eternal 
righteousness,  innocence,  and  hap- 
piness; 

Even  as  he,  being  risen  from  the 
dead,  liveth  and  reigneth,  world 
without  end. 

This  I  most  certainly  believe. 

I  believe  in  the  Holy  Ghost,  who 
proceed etli  from  the  Father,  and 
whom  our  Lord  Jesus  Christ  sent, 
after  he  went  away,  that  he  should 
abide  with  us  forever; 

That  he  should  comfort  us,  as  a 
mother  comforteth  her  children ; 

That  he  should  help  our  infirmi- 
ties, and  make  intercession  for  us 
with  groanings  which  can  not  be 
uttered ; 

That  he  should  bear  witness  with 
our  spirit,  that  we  arc  the  children 
of  God,  and  teach  us  to  dry,  Abba, 
Father ; 

That  he  should  shed  abroad  in 
our  hearts  the  love  of  God,  and 
make  our  bodies  his  holy  temple; 


EASTER  LITANY  OF  THE  MORAVIAN  CIIUUCII,  1740. 


80^ 


Uut)  ta§  ev  %m  in  Mm  mxU, 
unt)  tl^eile  einem  3egUd)en  tnit,  mdy 
tent  er  will. 

3)em  fei  (ii)xt  in  ber  ©emeinc,  tic 
in  Qi)\i[to  3efn  ift,  tev  allgcmcincn 
bcitii^en  c^rijllid)en  ^ivd)c,  in  ®cmein^ 
fd)vift  tcr  l^eilii^en,  gu  aller  3cit/  nnt 
Don  ©luii^fcit  jn  (San^feit.    51  nun. 

3d)  glauBc,  tap  i^  md}t  an^  cige^ 
ncr  35evnnnft  nod)  ^raft  an  3efnm 
(Sf)viftnm,  nieinen  |>enn,  glauben  oter 
gn  i^nt  fommcn  fann  ; 

©ontern  tap  mid)  ter  ^eilii^e  ®eij^ 
turd)'^  Syangdium  berufet,  mit  feinen 
(^aUn  er(end)tct,  im  ved)ten  ©lanben 
I)ei(i3et  nnt  evl)dlt ; 

@(eid)n)ie  er  tic  ganjc  (S^viften^eit 
auf  CEiten  bevnfet,  [amnUet,  eiieuc^tet, 
l)eiliget,  nnt  bei  3cfu  Sbvifto  cr()dlt, 
im  red)tcn  cinigen  ®lanben  ; 

3n  u^e(d)cr  ^f)riften{)cit  er  mir  nnt 
alien  ©(dnbigen  tdglid)  allc  Siintcn 
reid)lid)  yergiebt. 

3)a^  ift  gcwiplid)  wai)v, 

3c^  glanbc,  tap  id)  tnrd)  tic  l)ei(i3e 
3:anfe,  n^cld)e  ift  ta^  53at  ter  2Bteter. 
gebnrt  nnt  (Srneuernnij  te^  bciUofn 
®eifte^,  ter  ©emeine  3efn  d^rifti  ein? 
Bcrleibt  wortcn  bin,  ivcld)e  er  gcliebet 
\)at,  nnt  bat  ftd)  fclbft  fiir  fte  gcijeben, 
anf  tap  cr  fie  l)ciligte,  nnt  l)at  ftc  ge? 
tciniget  tnrc^  ta^  SGaffcrbat  im  2Bort. 
Slmcn. 

3n  ttefcr  ®emeinfd)aft  ter  ©Idnbi:? 


And  that  he  should  work  all  iii 
all,  dividing  to  every  man  several- 
ly as  he  will. 

To  him  be  glory  in  the  Church, 
which  is  in  Christ  Jesus,  the  holy, 
uni\ersal  Christian  Church,  in  the 
communion  of  saints,  at  all  times, 
and  from  eternity  to  eternity. 
Aine?!. 

I  believe  that  by  my  own  reason 
and  strength  I  can  not  believe  in 
Jesus  Christ  my  Lord,  or  come  to 
him; 

But  that  the  Holy  Ghost  calleth 
me  by  the  gospel,  enlighteneth  me 
with  his  gifts,  sanctitieth  and  pre- 
serveth  me  in  the  true  faith ; 

Even  as  he  calleth,  gathereth, 
enlighteneth,  and  sanctitieth  the 
whole  Church  on  earth,  which  he 
keepeth  by  Jesus  Christ  in  the  only 
true  faith ; 

In  which  Christian  Church  God 
forgiveth  me  and  every  believer  all 
sin  daily  and  abundantly. 

This  I  assuredly  believe. 

I  believe  that  by  holy  baptism 
I  am  embodied  a  member  of  the 
Church  of  Christ,  which  he  hath 
loved,  and  for  which  he  gave  him- 
self, that  he  might  sanctify  and 
cleanse  it  with  the  washing  of  wa- 
ter by  the  Word.     Atnen. 


In  tills  communion,  of  saints  ray 


804 


SYMBOLA  EVAXGELICA. 


i^cii  i\ctioftc  id)  mid)  meinc^  liekn 
^crvu  iinl>  .^eilantc^  3cfu  <I^rifti, 
ireld)cr  ift  fiiv  mid)  i^cftovbcn,  iinb  I)at 
fein  33Iiit  am  ^reiije  \m  mid)  lun-ijof^ 
fen  jur  SScrgebung  tev  ©iinben,  xm't! 
^at  mil-  fciueii  Mb  imb  fcin  35(itt  im 
©aframcnt  jiim  ^pfaiitc  i^cc^ekn.  2Bie 
baim  tie  ®d)rift  fagt :  Unfev  ^err 
3eM  G:(n-iftu^,  in  tev  9^ad)t,  ba  cr 
ycvratbcu  urnvb,  ua{)m  er  ta5  33vob, 
taufcte  imb  (uMd)  e^,  unt>  cjab  e6  fci* 
licit  3iii^cvn,  mib  fprad):  5^c§met, 
ciTet,  biU^  ift  mciii  ?ci^  tcr  fiir  cud) 
gcj^cbcii  irivt.  ®old)e$  that  ju  mei? 
iicm  @ctad)tiut\  Xeffelbii^eu  9leid)eu 
iia()m  cr  and)  ten  ^cld)  uac^  bcm 
SIbcnbmal)!,  tanfctc,  uiib  gaO  i^ncn 
ben,  unb  fpiad) :  9tc()mct  {)in,  trinfct 
alle  barciuy :  bicfer  ^c(d)  ift  ba^ 
iicue  Xcftament  in  mcincm  53(ut,  baig 
fill-  cud)  yevi^cO'cn  mx\>,  juv  33erge^ 
bun^  bcv  Siinbcn.  Sold)c^  tl)ut,  fo 
oft  i()r  c5  trinfct,  ^u  mcincm  ®c=s 
bad)tni§. 

2)arum  blcibct  cr  in  inir  nub  id)  in 
i()m,  unb  id)  ()abe  bao  cange  Seben, 
unb  cr  unvb  mid)  aufcrn^cdcn  am  jfuuv 
ftcn  Xaijc.    '^(mcn. 

3d)  bciic()rc,  aufj^cleft  unb  bei 
(5()ri|lo  5u  fein,  irelc^e^  and)  mi  bef* 
fcr  ircirc :  id)  ircrbc  ben  Xob  nic^t 
fd)mcrfcn  eaniilid),  unc  cntcjcgcn  fcnu 
men  jur  '^(ufcrftcbuni^  bcr  Xobten  ; 
bcnn  mcine  -t^itttc,  bic  id)  abtCiic  bae 
5lorn  bcr  2>cnrcfnni(,  nnrb  anjic()cn 
bic  Uiiycnreelid)fcit :  ba^  d^did)  ru= 
bet  in  .V>offnuii|5 ; 


faith  is  placed  upon  my  Lord  and 
Saviour  Jesus  Christ,  who  died  for 
us,  and  shed  liis  blood  on  the  cross 
for  tlie  remission  of  sins,  and  Avho 
hath  granted  unto  me  his  body  and 
blood  in  the  Lord's  Supper,  as  a 
pledge  of  grace ;  as  the  Scripture 
saith :  Our  Lord  Jesus  Christ,  the 
same  night  in  which  he  was  be- 
trayed, took  bread :  and  when  he 
had  given  thanks,  he  brake  it,  and 
gave  it  to  his  disciples,  and  said. 
Take,  eat;  this  is  my  body  which 
is  given  for  3'ou ;  this  do  in  re- 
membrance of  me.  After  the  same 
manner,  also,  our  Lord  Jesus  Christ, 
when  he  had  supped,  took  the  cup, 
gave  thanks,  and  gave  it  to  them, 
saying,  Drink  ye  all  of  it;  this  is 
my  blood,  the  blood  of  the  New 
Testament,  which  is  shed  for  you, 
and  for  many,  for  the  remission 
of  sins.  This  do  ye,  as  oft  as  ye 
drink  it,  in  remembrance  of  me. 

Therefore  he  abideth  in  me  and 
I  in  him,  and  I  have  eternal  life, 
and  he  will  raise  me  up  on  the 
last  day.     Avum. 

I  have  a  desire  to  depart,  and  to 
be  with  Christ,  which  is  far  better; 
I  shall  never  taste  death ;  yea,  I 
shall  attain  unto  the  resurrection 
of  the  dead ;  for  the  body  which  I 
shall  put  off,  tliis  grain  of  corrupti- 
bility, shall  put  on  incorruption : 
my  flesh  shall  rest  in  hope; 


EASTER  LITANY  OF  THE  MORAVIAN  CIIUKCII,  174<). 


805 


Unt>  and)  Hdj,  bit  fterknbe^  ®c? 
kinc,  UMib  ®ott  Ickubtg  ntflcljen,  urn 
bcjjninUen,  bap  feiu  ©eift  in  bir  ge? 
jro^net  l)at. 

2(men. 


3cl)  g(au6e,  ba§  unfre  53ruber  unb 
6d)iveftcnt,  fo  fte  im  ^cvrit  cntfd)(a^ 
fell  jtnb,  5ur  okreu  ©emeine  gefa^ven 
iniD  ciiigegangen  ftiib  in  if;re^  |)crrn 
gvcnbe ;  ber  ?eib  ift  ^ier  bcgraben  : 

Sen  anvb  3efii>3  S(;riftii«  einft  beim  (Svlvacf)en 
Scincm  t^cvtlavtcii  ii'ib  a(;iilidj  mad;eu : 
."pallchijat)! 

2Biv  avmen  ©iinbcr  bitten, 
bn  luoHeft  un^  eii)oren,  liebev 
^evr  nnb  @ott! 

Unb  nn6  mit  ber  ijoUenbeten  @e? 
ineine,  unb  infonberkit  nut  beinen 
biefe^  3cil)r  iiber  f)ei"i^evufenen  2)ie= 
nevn  unb  Dienevinnen,  in  eiviger  ®e? 
meinfd}cift  ev(>iUen,  nnb  un0  bereinft 
Bei  bir  jufammen  au^ru^en  laffen  son 
unfrer  5lvkit. 

5tmen. 


©ein'  Hugen,  fetnett  SD'Junb 
2)en  2t\b  fiiv  unS  tevn^unb't, 


And  the  God  of  peace,  that 
brought  again  from  the  dead  our 
Lord  Jesus,  that  great  Shepherd  of 
the  sheep,  through  the  blood  of 
the  everlasting  covenant,  shall  also 
quicken  these  our  mortal  bodies,  if 
so  be  that  the  Spiiit  of  God  hath 
dwelt  in  them. 


We  poor  sitiners  pray, 
Hear  us,  gracious  Lord  and  God ^ 

And  keep  us  in  everlasting  fel- 
lowship with  our  brethren,  and 
with  our  sisters,  who  have  entered 
into  the  joy  of  their  Lord ; 

Also  with  the  servants  and  hand- 
maids of  our  Cliurch,  whom  thou 
hast  called  home  in  the  past  year, 
and  with  the  whole  Church  tri- 
umphant ;  and  let  us  rest  together 
in  thy  presence  from  our  labors. 

Amen. 

They  are  at  rest  in  lasting  bliss, 
Beholding  Christ  our  Saviour: 

Our  humble  expectation  is 
To  live  with  him  forever. 

Lord,  grant  me  thy  protection, 
Remind  me  of  tliv  death 


806 


SYMBOLA  EVANGELICA. 


2)a  ivir  fo  fcft  b'rauj  tauen, 
Xa8  KcxVn  w'lx  a\ici  fdjaiten, 
Unb  inni^  tjcrjlici;  gvitfjcn 
3)ic  iUfaal'  an  ipaiib'  uiib  gilBcn. 

aSir  griiB'u  uu§  ebvevbietiglicl?, 
2ll5  ©licber  fciucr  33raut, 
®ie  t(}cils  aUbicv  ncd;  jcbuct  fid; 
Hub  t(}cil8  id;on  bcrt  i()U  fd;aut. 

aScnn  id;  eiiift  incvb'  cvblaffcn 
3n  jcinem  ''^(vm  unb  ©d;ccJ3, 
aSiU  id;  ba§  33hit  auffaffcn, 
2)a6  cr  fiiv  mid;  tevgcfj : 

S)a«  anrb  aud;  iiietn  ©cbcine 
mH  ?c(^ciush-aft  burAgcbn ; 
®ann  fa{;v'  id;  gur  ©cmciue ; 
iOfciit  SeiO  irirb  auferfte^'n. 

@I)re  fci  fcem,  ter  ba  ift  tie  5lufcv: 
fte(ntng  unt)  t>a^  ?cben ! 


JGer  au  i^n  glaubet,  fcev  ivirb  Icbcu, 
ob  er  gleic^  ftiivbe. 

(S^ve  fci  \\)m  in  tev  ©emciiie,  tie 
auf  i()u  iiHivtct,  unb  tie  urn  ibn  bcv 

ift! 

S3on  (SiDigfeit  ju  (Siuii^feit. 

21  men. 

5)ie  @nabe  unfev^  ^evrn  3cfu 
G{)vifti,  unb  bie  Sicbe  ©cttc?,  unb  bie 
@cmeiufd)aft  be^  ^eilicjen  ©eiftci?,  fei 
mit  un0  Allien. 

5lmcm 


And  glorious  resurrection, 
Wlien  I  resign  my  breath : 

All !  tlien,  tliough  I  be  dying, 
'Midst  sickness,  grief,  and  pain, 

I  shall,  on  thee  relying, 
Eternal  life  obtain. 


Glory  be  to  liim  who  is  the  Res- 
urrection and  the  Life ;  he  was 
dead,  and  behold,  he  is  alive  for 
evermore ; 

And  he  that  believeth  in  liini, 
though  he  were  dead,  yet  shall  he 
live. 

Glory  be  to  hira  in  the  Church 
which  waiteth  for  him,  and  in  that 
which  is  around  him : 

Forever  and  ever. 

Am  6)1. 

The  grace  of  our  Lord  Jesus 
Christ,  and  the  love  of  God,  and 
the  communion  of  the  Holy  Ghost, 
be  with  us  all. 

Amen. 


METHODIST  ARTICLES  OF  KELIGION,  1784.  807 


METHODIST  AETICLES  OF  KELIGIOISr.     A.D.  1784. 

[The  Twenty-five  Articles  of  Religion  were  drawn  up  by  John  Wesley  for  ttie  American  Methodists, 
and  adopted  at  a  Conference  in  1784.  They  underwent  some  changes,  chiefly  verbal,  and  Art.  23d, 
acknowledging  the  sovereignty  of  the  people  of  the  United  States,  was  adopted  by  the  Methodist 
Episcopal  Church  in  1S04.  They  are  a  liberal  and  judicious  abridgment  of  the  Thirty-nine  Articles 
of  the  Church  of  England,  the  Calviuistic  and  other  features  being  omitted  (Arts.  3,  8, 13, 15, 17, 18,  20, 
21,  26,  29,  31,  33,  34,  36,  and  37). 

The  text  is  taken  from  the  official  manual  of  The  Doctrines  and  Discipline  of  the  Mellwdist  Episcopal 
Church,  ed.  by  Bishop  Harris,  New  York,  1872.] 

I.  OF   FAITH    IN   THE    HOLY    TKINITY. 

There  is  but  one  living  and  true  God,  everlasting,  without  body 
or  parts,  of  infinite  pow'er,  wisdom,  and  goodness ;  the  Maker  and  Pre- 
server of  all  things,  visible  and  invisible.  And  in  unity  of  this  God- 
head there  are  three  persons,  of  one  substance,  power,  and  eternity, 
the  Father,  the  Son,  and  the  Holy  Ghost. 

II.  OF    THE   WORD,  OR   SON    OF    GOD,  WHO   WAS   MADE   VERY   MAN. 

The  Son,  who  is  the  AVord  of  the  Father,  the  very  and  eternal  God, 
of  one  substance  with  the  Father,  took  man's  nature  in  the  womb  of 
the  blessed  Virgin ;  so  that  two  whole  and  perfect  natures — that  is  to 
say,  the  Godhead  and  manhood — were  joined  together  in  one  person, 
never  to  be  divided,  whereof  is  one  Christ,  very  God  and  very  man, 
who  truly  suffered,  was  crucified,  dead  and  buried,  to  reconcile  his 
Father  to  us,  and  to  be  a  sacrifice,  not  only  for  original  guilt,  but  also 
for  the  actual  sins  of  men. 

III.  OF    THE   RESURRECTION   OF    CHRIST. 

Christ  did  truly  rise  again  from  the  dead,  and  took  again  his  body, 
with  all  things  appertaining  to  the  perfection  of  man's  nature,  where- 
with he  ascended  into  heaven,  and  there  sitteth  until  he  return  to  judge 
all  men  at  the  last  day. 

IV.  OF    THE   HOLY    GHOST. 

The  Holy  Ghost,  proceeding  from  the  Father  and  the  Son,  is  of 
one  substance,  majesty,  and  glory  with  the  Father  and  the  Son,  very 
and  eternal  God. 

Vol.  III.— F  f  f 


808  SYMBOLA  EVANGELICA. 

V.  THE    STTTFICIENCT    OF    THE    HOLY    SCRIPTUKES   FOE    SALVATION. 

The  Holy  Scriptures  contain  all  things  necessary  to  salvation ;  so 
that  whatsoever  is  not  read  therein,  nor  may  be  proved  thereby,  is  not 
to  be  required  of  any  man  that  it  should  be  believed  as  an  article  of 
faith,  or  be  thought  requisite  or  necessary  to  salvation.  In  the  name 
of  the  Holy  Scriptui-e  we  do  understand  those  canonical  books  of  the 
Old  and  ISTew  Testament  of  whose  authority  was  never  any  doubt  in 
the  Church.     The  names  of  the  canonical  books  are — 

Genesis,  Exodus,  Leviticus,  Numbers,  Deuteronomy,  Joshua,  Judges, 
Ruth,  The  First  Book  of  Samuel,  The  Second  Book  of  Samuel,  The 
First  Book  of  Kings,  The  Second  Book  of  Kings,  The  First  Book  of 
Chronicles,  The  Second  Book  of  Chronicles,  The  Book  of  Ezra,  The 
Book  of  Nehemiah,  The  Book  of  Esther,  The  Book  of  Job,  The  Psalms, 
The  Proverbs,  Ecclesiastes  or  the  Preacher,  Cantica  or  Songs  of  Solo- 
mon, Four  Prophets  the  greater.  Twelve  Prophets  the  less. 

All  the  books  of  the  Kew  Testament,  as  they  are  commonly  received, 
we  do  receive  and  account  canonical. 

VI.   OF   THE   OLD    TESTAMENT. 

The  Old  Testament  is  not  contrary  to  the  New;  for  both  in  the 
Old  and  New  Testament  everlasting  life  is  offered  to  mankind  by 
Christ,  who  is  the  only  Mediator  between  God  and  man,  being  both 
God  and  man.  Wherefore  they  are  not  to  be  heard  who  feign  that 
the  old  fathers  did  look  only  for  transitory  pi-omises.  Although  the 
law  given  froni  God  by  Moses,  as  touching  ceremonies  and  rites,  doth 
not  bind  Christians,  nor  ought  the  civil  precepts  thereof  of  necessity 
be  received  in  any  commonwealth,  yet,  notwithstanding,  no  Christian 
whatsoever  is  free  from  the  obedience  of  the  commandments  which 
are  called  moral. 

VII.  OF   ORIGINAL   OR   BIRTH   SIN. 

Original  sin  standeth  not  in  the  following  of  Adam  (as  the  Pela- 
gians do  vainly  talk),  but  it  is  the  corruption  of  the  nature  of  every 
man,  that  naturally  is  engendered  of  the  offspring  of  Adam,  whereby 
man  is  very  far  gone  from  original  righteousness,  and  of  his  own  nature 
inclined  to  evil,  and  that  continually. 


METHODIST  ARTICLES  OF  EELIGION,  1784.  809 

VIII,  OF   FEEE   WILL. 

The  condition  of  man  after  the  fall  of  Adam  is  such  that  he  can 
not  turn  and  prepare  himself,  by  his  own  natural  strength  and  works, 
to  faith  and  calling  upon  God ;  wherefore  we  have  no  power  to  do 
good  works,  pleasant  and  acceptable  to  God,  without  the  grace  of  God 
by  Christ  preventing  us,  that  we  may  liave  a  good  will,  and  working 
with  us,  when  we  have  that  good  will. 

IX.  OF    THE   JUSTIFICATION   OF   MAN. 

We  are  accounted  righteous  before  God  only  for  the  merit  of  our 
Lord  and  Saviour  Jesus  Christ  by  faith,  and  not  for  our  own  works  or 
deservings.  Wherefore,  that  we  are  justified  by  faith  only  is  a  most 
wholesome  doctrine,  and  very  full  of  comfort, 

X.  OF   GOOD   WOEKS. 

Although  good  works,  which  are  the  fruits  of  faith,  and  follow 
after  justification,  can  not  put  away  our  sins,  and  endure  the  severity 
of  God's  judgments;  yet  are  they  pleasing  and  acceptable  to  God  in 
Christ,  and  spring  out  of  a  true  and  lively  faith,  insomuch  that  by  them 
a  lively  faith  may  be  as  evidently  known  as  a  tree  is  discerned  by  its 
fruit. 

XI.  OF   WORKS    OF    SUPEREEOGATION. 

Voluntary  works — besides,  over,  and  above  God's  commandments 
— which  are  called  works  of  supererogation,  can  not  be.taught  without 
arrogancy  and  impiety.  For  by  them  men  do  declare  that  they  do 
not  only  render  unto  God  as  much  as  they  are  bound  to  do,  but  that 
they  do  more  for  his  sake  than  of  bounden  duty  is  required :  whereas 
Christ  saith  plainly.  When  ye  have  done  all  that  is  commanded  you, 
say.  We  are  unprofitable  servants. 

Xn.  OF    SIN    AFTEE   JUSTIFICATION. 

Not  every  sin  willingly  committed  after  justification  is  the  sin 
against  the  Holy  Ghost,  and  unpardonable.  Wherefore,  the  grant  of 
repentance  is  not  to  be  denied  to  such  as  fall  into  sin  after  justification : 
after  we  have  received  the  Holy  Ghost,  we  may  depart  from  grace 
given,  and  fall  into  sin,  and,  by  the  grace  of  God,  rise  again  and  amend 


310  SYMBOL  A  EVANGELICA. 

our  lives.  And  therefore  they  are  to  be  condemned  who  say  they  can 
no  more  sin  as  long  as  they  live  here ;  or  deny  the  place  of  forgive- 
ness to  such  as  truly  repent. 

XIII.   OF    THE    CHUKCH. 

The  visible  Church  of  Christ  is  a  congregation  of  faitliful  men, 
in  which  the  pure  Word  of  God  is  preached,  and  the  sacraments  duly 
administered,  according  to  Christ's  ordinance,  in  all  those  things  that 
of  necessity  are  requisite  to  the  same. 

XIV.  OF    rUKGATOKY. 

The  Romish  doctrine  concerning  purgatory,  pardon,  worshiping,  and 
adoration,  as  well  of  images  as  of  relics,  and  also  invocation  of  saints, 
is  a  fond  thing,  vainly  invented,  and  grounded  upon  no  w^arrant  of 
Scripture,  but  repugnant  to  the  Word  of  God. 

XV.  OF    SPEAKING    IN    THE    CONGREGATION    IN    SUCH   A   TONGUE   AS   THE 
PEOPLE   UNDERSTAND. 

It  is  a  thing  plainly  repugnant  to  the  Word  of  God,  and  the  cus- 
tom of  the  primitive  Church,  to  have  public  prayer  in  the  Church, 
or  to  minister  the  sacraments,  in  a  tongue  not  understood  by  the 
people. 

XVI.  OF    THE    SACRAMENTS. 

Sacraments  ordained  of  Christ  are  not  only  badges  or  tokens  of 
Christian  men's  profession,  but  rather  they  are  certain  signs  of  grace, 
and  God's  good  will  toward  us,  by  the  which  he  doth  work  invisibly 
in  us,  and  doth  not  only  quicken,  but  also  strengthen  and  confirm  our 
faith  in  him. 

There  are  two  saci*aments  ordained  of  Christ  our  Lord  in  the  Gospel; 
that  is  to  say.  Baptism  and  the  Supper  of  the  Lord. 

Those  five  commonly  called  sacraments,  that  is  to  say,  confirmation, 
penance,  orders,  matrimony,  and  extreme  unction,  are  not  to  be  counted 
for  sacraments  of  the  gospel,  being  such  as  have  partly  grown  out  of 
the  corrupt  following  of  the  apostles;  and  partly  are  states  of  life 
allowed  in  the  Scriptures,  but  yet  have  not  the  like  nature  of  Baptism 
and  the  Lord's  Supper,  because  they  have  not  any  visible  sign  or  cere- 
mony ordained  of  God. 


METHODIST  ARTICLES  OF  RELIGION,  1784.  gH 

The  sacraments  were  not  ordained  of  Christ  to  be  gazed  upon,  or  to 
be  carried  about,  but  that  we  should  duly  use  them.  And  in  such 
only  as  worthily  receive  the  same  they  have  a  wholesome  effect  or 
operation;  but  they  that  receive  them  unworthily  purchase  to  them- 
selves condemnation,  as  St.  Paul  saith,  1  Cor.  xi.  29. 

XVII.  OF    BAPTISM. 

Baptism  is  not  only  a  sign  of  profession,  and  mark  of  difference, 
whereby  Christians  are  distinguished  from  others  that  are  not  baptized ; 
but  it  is  also  a  sign  of  regeneration,  <yr  the  new  birth.  The  baptism 
of  young  children  is  to  be  retained  in  the  Church. 

XVIII.   OF   THE   lord's    SUPPEE. 

The  Supper  of  the  Lord  is  not  only  a  sign  of  the  love  that 
Christians  ought  to  have  among  themselves  one  to  another,  but  rather 
is  a  sacrament  of  our  redemption  by  Christ's  death ;  insomuch  that,  to 
such  as  rightly,  worthily,  and  with  faith  receive  the  same,  the  bread 
which  we  break  is  a  partaking  of  the  body  of  Christ;  and  likewise 
the  cup  of  blessing  is  a  partaking  of  the  blood  of  Christ. 

Transubstantiation,  or  the  change  of  the  substance  of  bread  and 
wine  in  the  Supper  of  our  Lord,  can  not  be  proved  by  Holy  Writ,  but 
is  repugnant  to  the  plain  words  of  Scripture,  overthroweth  the  nature 
of  a  sacrament,  and  hath  given  occasion  to  many  superstitions. 

The  body  of  Christ  is  given,  taken,  and  eaten  in  the  Supper  only 
after  a  heavenly  and  spiritual  manner.  And  the  means  whereby  the 
body  of  Christ  is  received  and  eaten  in  the  Supper  is  faith. 

The  sacrament  of  the  Lord's  Supper  was  not  by  Christ's  ordinance 
reserved,  carried  about,  lifted  up,  or  worshiped. 

XIX.  OF   BOTH    KINDS. 

The  cup  of  the  Lord  is  not  to  be  denied  to  the  lay  people;  for 
both  the  parts  of  the  Lord's  Supper,  by  Christ's  ordinance  and  com- 
mandment, ought  to  be  administered  to  all  Christians  alike. 

XX.  OF   TUE   ONE   OBLATION    OF   CHEIST,  FINISHED   UPON   THE    CKOSS. 

The  offering  of  Christ,  once  made,  is  that  perfect  redemption, 
propitiation,  and  satisfaction  for  all  the  sins  of  the  whole  world,  both 


812  SYMBOLA  EVANGELICA. 

original  and  actual ;  and  there  is  none  other  satisfaction  for  sin  but 
that  alone.  Wherefore  the  sacrifice  of  masses,  in  the  which  it  is  com- 
monly said  that  the  priest  doth  offer  Christ  for  the  quick  and  the  dead, 
to  have  remission  of  pain  or  guilt,  is  a  blasphemous  fable  and  danger- 
ous deceit. 

XXI.  OF   THE   MAKRIAGE   OF   MINISTERS. 

The  ministers  of  Christ  are  not  commanded  by  God's  law  either 
to  vow  the  estate  of  single  life  or  to  abstain  from  mari'iage:  therefore 
it  is  lawful  for  them,  as  for  all  other  Christians,  to  marry  at  their  own 
discretion,  as  they  shall  judge  the  same  to  serve  best  to  godliness. 

XXII.  OF   THE   KITES    AND    CEREMONIES    OF    CHURCHES. 

It  is  not  necessary  that  rites  and  ceremonies  should  in  all  places 
be  the  same,  or  exactly  alike ;  for  they  have  been  always  different,  and 
may  be  changed  according  to  the  diversity  of  countries,  times,  and 
men's  manners,  so  that  nothing  be  ordained  against  God's  Word.  Who- 
soever, through  his  private  judgment,  willingly  and  purposely  doth 
openly  break  the  rites  and  ceremonies  of  the  Church  to  which  he  be- 
longs, which  are  not  repugnant  to  the  Word  of  God,  and  are  ordained 
and  approved  by  common  authority,  ought  to  be  rebuked  openly,  that 
others  may  fear  to  do  the  like,  as  one  that  offendeth  against  the  common 
order  of  the  Church,  and  woundeth  the  consciences  of  weak  brethren. 

Every  particular  Church  may  ordain,  change,  or  abolish  rites  and 
ceremonies,  so  that  all  things  may  be  done  to  edification. 

XXIII.  OF   THE   RULERS   OF   THE   UNITED    STATES   OF    AMERICA. 

The  President,  the  Congress,  the  General  Assemblies,  the  Govern- 
ors, and  the  Councils  of  State,  as  the  delegates  of  the  j>eo^le,  are  the 
rulers  of  the  United  States  of  America,  according  to  the  division  of 
power  made  to  them  by  the  Constitution  of  the  United  States,  and  by 
the  Constitutions  of  their  respective  States.  And  the  said  States  are 
a  sovereign  and  independent  nation,  and  ought  not  to  be  subject  to 
any  foreign  jurisdiction.' 

'  As  fill-  as  it  respects  civil  affairs,  we  believe  it  the  duty  of  Christians,  and  especially  all 
Christian  ministers,  to  be  subject  to  the  supreme  authority  of  the  country  where  they  may 
reside,  and  to  use  all  laudable  means  to  enjoin  obedience  to  the  powers  that  be ;  and  there- 
fore it  is  expected  that  all  our  preachers  and  people  who  may  be  under  the  British  or  any 
other  goveiiiment  will  behave  themselves  as  peaceable  and  orderly  subjects. 


METHODIST  ARTICLES  OF  RELIGION,  1784.  813 

XXIV.  OF    CHRISTIAN   MEn's    GOODS. 

The  riches  and  goods  of  Christians  are  not  common,  as  tonching 
the  right,  title,  and  possession  of  the  same,  as  some  do  falsely  boast. 
Notwithstanding,  every  man  ought,  of  such  things  as  he  possesseth, 
liberally  to  give  alms  to  the  poor,  according  to  his  ability. 

XXV.  OF   A    CHRISTIAN   MAn's   OATH. 

As  we  confess  that  vain  and  rash  swearing  is  forbidden  Christian 
men  by  our  Lord  Jesus  Christ  and  James  his  apostle,  so  we  judge  that 
the  Christian  rehgion  doth  not  prohibit  but  that  a  man  may  swear 
when  the  magistrate  requireth,  in  a  cause  of  faith  and  charity,  so  it  be 
done  according  to  the  prophet's  teaching,  in  justice,  judgment,  and 
truth. 


814  SYMBOLA  EVANGELICA. 


AKTICLES  OF  RELIGION  OF  THE  REFORMED  EPISCOPAL 
CHURCH  IN  AMERICA.    A.D.  1875. 

[These  Articles  were  adopted  by  the  third  General  Council  of  the  Refoemed  Epiboopai-  CnuRon  in 
America,  held  in  Chicago,  May  18, 1S75.  They  are  based  on  the  Thirty-nine  Articles  of  the  Protestant 
Episcopal  Church  in  the  United  States,  from  which  the  Reformed  Episcopal  Church  has  sprung  under 
the  lead  of  Bishop  Cummins  (d.  June,  1876).  See  Vol.  I.,  pp.  665  sqq.  They  resemble  Wesley's  abridg- 
ment of  the  English  Articles,  but  retain  more  of  the  original.  The  text  is  taken  from  the  Minutes  of 
the  Third  General  CounciL    It  is  also  published  in  pamphlet  form.] 

ARTICLE   I. 

Of  the  Holy  Trinity. 

There  is  but  one  living  and  true  God,  who  is  a  spirit,  everlasting ; 
of  infinite  power,  wisdom,  and  goodness ;  the  Maker  and  Preserver  of 
all  things,  both  visible  and  invisible.  And  in  unity  of  this  Godhead 
there  be  three  persons,  of  one  substance,  power,  and  eternity :  the  Fa- 
ther, the  Son,  and  the  Holy  Ghost. 

ARTICLE   II. 

Of  the  Word,  or  Son  of  God,  which  loas  made  very  man. 

The  Son,  who  is  the  Word  of  the  Father,  begotten  from  everlasting 
of  the  Father,  the  very  and  eternal  God,  of  one  substance  witli  the 
Father,  took  man's  nature  in  the  womb  of  the  blessed  Virgin,  of  her 
substance :  so  that  two  whole  and  perfect  natures,  that  is  to  saj^,  the 
Godhead  and  manhood,  were  joined  together  in  one  person,  never  to 
be  divided,  whereof  is  one  Christ,  very  God  and  very  man ;  who  truly 
suffered,  was  crucified,  dead  and  buried,  to  satisfy  Divine  justice,  and 
to  reconcile  us  to  his  Father,  and  to  be  a  sacrifice,  not  only  for  original 
sin,  but  also  for  actual  sins  of  men. 

ARTICLE  in. 

Of  the  Resurrection  of  Christ,  and  his  Second  Coming. 
Christ  did  truly  rise  from  death,  and  took  again  his  body,  with  flesh, 
bones,  and  all  things  appertaining  to  the  perfection  of  man's  nature, 
wherewith  he  ascended  into  heaven,  and  there  sitteth,  our  High-Priest 
and  Advocate,  at  the  right  hand  of  the  Father,  whence  he  will  return 
to  judge  the  world  in  righteousness.  This  Second  Coming  is  the 
blessed  hope  of  the  Church.     The  heavens  have  received  him,  till  the 


EEFORMED  EPISCOPAL  ARTICLES  OF  RELIGION,  1875.  §15 

times  of  the  restitution  of  all  things.  To  those  who  look  for  hira  he 
shall  appear  a  second  time  without  sin  unto  salvation.  Then  shall  he 
change  the  body  of  our  humiliation  that  it  may  be  fashioned  like  unto 
his  glorious  body.  He  will  take  to  himself  his  great  power,  and  shall 
reign  till  he  have  put  all  enemies  under  his  feet. 

AKTICLE   IV. 

Of  the  Holy  Ghost. 

The  Holy  Ghost,  proceeding  from  the  Father  and  the  Son,  is  of  one 
substance,  majesty,  and  glory  with  the  Father  and  the  Son,  very  and 
eternal  God. 

It  is  the  work  of  the  Holy  Ghost  to  reprove  and  convince  the  world 
of  sin,  and  of  righteousness,  and  of  judgment;  to  take  of  the  things  of 
Christ  and  show  them  to  men ;  to  regenerate — making  men  willing, 
leading  them  to  faith  in  Christ,  and  forming  Christ  in  them  the  hope 
of  glory ;  to  strengthen  them  with  might  in  their  inner  man,  that 
Christ  may  dwell  in  their  hearts  by  faith ;  and  to  secure  in  them  that 
walking  in  the  ways  of  God  which  is  called  the  Fruit  of  the  Spirit. 
The  true  Church  is  thus  called  out  of  the  world,  and  is  builded  together 
for  an  habitation  of  God,  through  the  Spirit. 

AETICLE   V. 

Of  the  Sufficiency  of  the  Holy  Scri/ptitres  for  Salvation. 

All  Scripture  is  given  by  inspiration  of  God.  Holy  men  of  God 
spake  as  they  were  moved  by  the  Holy  Ghost :  Holy  Scripture  is  there- 
fore the  Word  of  God;  not  only  does  it  contain  the  oracles  of  God, 
but  it  is  itself  the  very  oracles  of  God.  And  hence  it  containeth  all 
things  necessary  to  salvation :  so  that  whatsoever  is  not  read  therein, 
nor  may  be  proved  thereby,  is  not  to  be  required  of  any  man,  that  it 
should  be  believed  as  an  article  of  faith,  or  be  thought  requisite  or 
necessary  to  salvation.  In  the  name  of  the  Holy  Scripture  we  do 
understand  the  canonical  books  of  the  Old  and  New  Testament,  viz. : 


Genesis, 
Exodus, 
Leviticus, 
Numbers, 


Of  the  Old  Testament: 

Deuteronomy, 
Joshua, 
Judges, 
Ruth, 


The  1st  Bool:  of  Samuel, 
The  2d  Book  of  Samuel, 
The  1st  Book  of  Kings, 
The  2d  Book  of  Kings, 


816 


SYMBOLA  EVANGELICA. 


The  \st  Book  of  Chronicles, 

Song  of  Solomon, 

Obadiah, 

The  2d  Book  of  Chronicles, 

Isaiah, 

Jonah, 

The  Book  of  Ezra, 

Jeremiah, 

Micah, 

The  Book  of  Nehemiah, 

Lamentations  of  Jeremiah, 

Nahum, 

The  Book  of  Esther, 

Ezekiel, 

Habakkuk, 

The  Book  of  Job, 

Daniel, 

Zephaniah, 

The  Psalms, 

Hosea, 

Haggai, 

The  Proverbs, 

Joel, 

Zechariah, 

Ecclesiastes, 

Amos, 

Malachi. 

Of  the  New  Testament 

: 

Matthew, 

Ephesians, 

Hebrews, 

Mark, 

Philippians, 

James, 

Luke, 

Colossians, 

\st  Peter, 

John, 

\st  Thessalonians, 

2d  Peter, 

Acts  of  the  Apostles, 

2d  Thessalonians, 

\st  John, 

Romans, 

Ist  Timothy, 

2d  John, 

1st  Corinthians, 

2d  Timothy, 

3d  John, 

2d  Corinthians, 

Titus, 

Jude, 

Galatians, 

Philemon, 

The  Revelation 

The  Book^  commonly  called  "The  Apocrypha"  is  not  a  portion  of 
God's  Word,  and  is  not  therefore  to  be  read  in  churches,  nor  to  be 
used  in  establishing  any  doctrine. 

AKTICLE   VI. 

Of  the  Old  Testament. 

The  Old  Testament  is  not  contrary  to  the  New:  for  both  in  the 
Old  and  New  Testament  everlasting  life  is  offered  to  mankind  by 
Christ,  who  is  the  only  Mediator  between  God  and  man,  being  both 
God  and  Man.  Wherefore  they  are  not  to  be  heard,  which  feign  that 
the  old  Fathers  did  look  only  for  transitory  promises;  and  although 
the  Law  given  from  God  by  Moses,  as  touching  Ceremonies  and  Eites, 
does  not  bind  Christian  men,  nor  the  civil  precepts  thereof  ought  of 
necessity  to  be  received  in  any  commonwealth,  yet  notwithstanding, 
as  a  rule  of  right  living,  no  Christian  man  whatsoever  is  free  from  the 
obedience  of  the  commandments  which  are  called  moral. 

ARTICLE   VII. 

Of  Original  or  Birth  Sin. 
Original  sin  standeth  not  in  the  following  of  Adam,  as  the  Pelagians 
do  vainly  talk;  but  it  is  the  fault  and  corruption  of  the  nature  of 


>  [Books  ?] 


REFORMED  EPISCOPAL  ARTICLES  OF  RELIGION,  1875.  817 

every  man,  that  naturally  is  engendered  of  the  offspring  of  Adam, 
whereby  man  is  wholly  gone  from  original  righteousness,  and  is  of  his 
own  nature  inclined  to  evil,  so  that  the  flesh  lusteth  always  contrary 
to  the  spirit;  and  therefore  in  every  person  born  into  this  world  it 
deserveth  God's  condemnation.  Men  are,  as  the  Apostle  speaks, '  by 
nature  the  children  of  wrath.'  And  this  infection  of  nature  doth  re- 
main— yea,  in  them  that  are  regenerated.  And  although  there  is  no 
condemnation  for  them  that  are  in  Christ  Jesus,  yet  the  Apostle  doth 
confess  that  concupiscence  or  lust  in  such  hath  of  itself  the  nature  of 
sin. 

ARTICLE    VIII. 

Of  Mail's  Condition  hy  Nature. 

The  condition  of  man  after  the  fall  of  Adam  is  such  that  he  can 
not  turn  and  prepare  himself,  by  his  own  natural  strength  and  good 
works,  to  faith  and  calling  upon  God.  Wherefore  we  have  no  power 
to  do  good  works  pleasant  and  acceptable  to  God  without  the  grace 
of  God  by  Christ  first  inclining  us,  that  we  may  have  a  good  will,  and 
working  with  us  when  we  have  that  good  will. 

AETICLE    IX. 

Of  Worhs  before  Justification. 

Works  commonly  called  good  before  the  grace  of  Christ  and  the 
inspiration  of  his  Spirit,  have  not  the  nature  of  obedience  to  God,  for- 
asmuch as  they  spring  not  of  faith  in  Jesus  Christ,  neither  do  they 
make  men  meet  to  deserve  or  to  receive  grace. 

ARTICLE    X. 

Of  Regeneration  or  the  Neio  Birth. 

Eegeneration  is  the  creative  act  of  the  Holy  Ghost,  whereby  he 
imparts  to  the  soul  a  new  spiritual  life. 

And  whosoever  believeth  in  Christ  is  born  again,  for,  saith  the 
Scripture, '  ye  are  all  the  children  of  God  by  faith  in  Christ  Jesus.' 

ARTICLE    XI. 

Of  Faith. 

The  faith  which  brings  justification  is  simply  the  reliance  or  de- 
pendence on  Christ  which  accepts  him  as  the  sacrifice  for  our  sins, 
and  as  our  righteousness. 


818  SYMBOLA  EVANGELICA. 

We  may  thus  rely  on  Christ,  either  tremblingly  or  confidingly ;  but 
in  either  case  it  is  saving  faith.  If,  though  tremblingly,  we  rely  on 
him  in  his  obedience  for  us  unto  death,  instantly  we  come  into  union 
with  him,  and  are  justified.  If,  however,  we  confidingly  rely  on  him, 
then  have  we  the  comfort  of  our  justification.  Simply  by  faith  in 
Christ  arc  we  justified  and  saved. 

ARTICLE  xn. 

Of  the  Justification  of  Man. 

We  are  pardoned  and  accounted  righteous  before  God,  only  for  the 
merit  of  our  Lord  and  Saviour  Jesus  Christ,  by  faith ;  and  not  for  our 
own  works  or  deservings.  He  who  knew  no  sin  was  made  sin  for  us, 
that  we  might  be  made  the  righteousness  of  God  in  him.  He  bare 
our  sins  in  his  own  body.  It  pleased  our  heavenly  Father,  of  his  in- 
finite mercy,  without  any  our  desert  or  deserving,  to  provide  for  us 
the  most  precious  sacrifice  of  Christ,  whereby  our  ransom  might  be 
fully  paid,  the  law  fulfilled,  and  his  justice  fully  satisfied.  So  that 
Christ  is  himself  the  righteousness  of  all  them  that  truly  do  believe  in 
him.  He  for  them  paid  their  ransom,  by  his  death.  He  for  them 
fulfilled  the  law,  in  his  life.  So  that  now  in  him,  and  by  him,  every 
true  Christian  man  may  be  called  a  fulfiller  of  the  law.  Wherefore, 
that  we  are  justified  by  faith  only  is  a  most  wholesome  doctrine,  and 
very  full  of  comfort. 

ARTICLE   XIII. 

Of  Bejoentance.    • 

The  repentance  required  by  Scripture  is  a  change  of  mind  toward 
God,  and  is  the  effect  of  the  conviction  of  sin,  wrought  by  the  Holy 
Ghost. 

The  unconverted  man  ma}'  have  a  sense  of  remorse,  or  of  shame 
and  self-reproach,  and  yet  he  may  have  neither  a  change  of  mind  to- 
M'ard  God  nor  any  true  sorrow ;  but  when  he  accepts  Christ  as  his 
Saviour,  therein  he  manifests  a  change  of  mind,  and  is  in  possession 
of  repentance  unto  life.  The  sinner  comes  to  Christ  through  no 
labored  process  of  repenting  and  sorrowing ;  but  he  comes  to  Christ 
and  repentance  both  at  once,  by  means  of  simply  believing.  And  ever 
afterwards  his  repentance  is  deep  and  genuine  in  proportion  as  his 
faith  is  simple  and  childlike. 


KEFORMED  EPISCOPAL  ARTICLES  OF  RELIGION,  1875.  819 

ARTICLE   XIV. 

Of  the  SonsJiip  of  Believers. 

Believers  in  Christ  are  born  of  God,  tlirongli  the  regenerating  power 
of  his  Spirit,  and  are  partakers  of  the  Divine  nature;  for  if  'that 
which  is  born  of  tlie  flesh  is  flesh,'  so  '  that  wliich  is  born  of  tlie  Spirit 
is  spirit.' 

And  all  who  are  thus  born  of  God  are  sons  of  God,  and  joint  heirs 
with  Christ ;  and  therefore,  without  distinction  of  name,  brethren  with 
Christ  and  with  one  another. 

ARTICLE   XV. 

Of  Good  Works. 

Good  works,  which  are  the  fruits  of  faith,  and  follow  after  justifica- 
tion, are  pleasing  and  acceptable  to  God  in  Christ,  and  do  spring  out, 
necessarily,  of  a  true  and  lively  faith ;  insomuch  that  by  them  a  lively 
faith  may  be  as  evidently  known  as  a  tree  discerned  by  the  fruit. 
They  who  truly  believe  will  seek  to  do  the  will  of  God,  and  they  who 
do  not  thus  seek  are  not  to  be  accounted  true  believers. 

ARTICLE    XVI. 

Of  Works  of  Swperei'ogation. 

Yolnntary  works,  besides,  over,  and  above  God's  commandments, 
which  they  call  works  of  supererogation,  can  not  be  taught  without 
arrogancy  and  impiety.  For  by  them  men  do  declare  that  they  do 
not  only  render  unto  God  as  much  as  they  are  bound  to  do,  but  that 
they  do  more  for  his  sake  than  of  bounden  duty  is  required.  Whereas 
Christ  saitli  plainly :  '  When  ye  have  done  all  that  are  commanded  to 
you,'  say,  We  are  unprofitable  servants.' 

ARTICLE  xvn. 

Salvation  only  in  Christ. 

Holy  Scripture  doth  set  out  unto  us  the  name  of  Jesus  Christ  only, 
whereby  men  must  be  saved.  His  Avas  a  finished  work  and  completely 
suflicient.    Without  any  merit  or  deserving  on  our  part  he  has  secured 

'  [The  Eng.  Vers,  reads :  'all  those  tilings  Avhich  are  commanded  you '  (Luke  xvii.  10). — Ed.] 


820  SYMBOLA  EVANGELICA. 

to  believers  in  him  pardon,  acceptance,  sonship,  sanctitication,  redemp- 
tion, and  eternal  glory.  Those  who  believe  in  him  are  in  him  complete. 
They  arc  even  now  justified  and  have  a  present  salvation ;  though  they 
may  not  at  all  times  have  the  sense  of  its  possession. 

ARTICLE   XVIII. 

Of  Election^  Predestination^  and  Free  Will. 

While  the  Scriptures  distinctly  set  forth  the  election,  predestination, 
and  calling  of  the  people  of  God  unto  eternal  life,  as  Christ  saith : 
'  All  that  the  Father  giveth  me  shall  come  to  me ;'  they  no  less  posi- 
tively affirm  man's  free  agency  and  responsibility,  and  that  salvation 
is  freel}^  offered  to  all  through  Christ. 

This  Church,  accordingly,  simply  affirms  these  doctrines  as  the  Word 
of  God  sets  them  forth,  and  submits  them  to  the  individual  judgment 
of  its  members,  as  taught  by  the  Holy  Spirit ;  strictly  charging  them 
that  God  commandeth  all  men  every  w^here  to  repent,  and  that  we  can 
be  saved  only  by  faith  in  Jesus  Christ. 

AETICLE   XIX. 

Of  Sin  after  Conversion. 

The  grant  of  repentance  is  not  to  be  denied  to  such  as  fall  into  sin 
after  conversion  :  that  is  to  say,  after,  by  the  quickening  into  life  by 
the  Holy  Ghost,  they  have  turned  to  God  by  faith  in  Christ,  and  have 
been  brought  into  that  change  of  mind  which  is  repentance  unto  life. 
For  after  we  have  received  the  Holy  Ghost  we  may,  tlirough  unbelief, 
carelessness,  and  worldliness,  fall  into  sin,  and  by  the  grace  of  God  we 
may  arise  again,  and  amend  our  lives;  but  every  such  fall  is  a  grievous 
dishonor  to  our  Lord,  and  a  sore  injury  to  ourselves. 

ARTICLE   XX. 

Of  Christ  alone,  without  Sin. 

Christ,  in  the  truth  of  our  nature,  was  made  like  unto  us  in  all  things, 
sin  only  excepted,  from  which  he  was  clearly  void,  both  in  his  flesh, 
and  in  his  spirit.  He  came  to  be  the  Lamb  without  spot,  who,  by 
sacrifice  of  himself,  made  once  for  ever,  &\\o\\\di  take  away  the  sin  of  the 
world ;  and  sin  (as  St.  John  saith)  was  not  in  him.  But  all  we  the 
rest,  although  born  again  in  Christ,  yet  offend  in  many  things ;  and 


EEFORMED  EPISCOPAL  ARTICLES  OF  IlELIGION,  1875.  821 

if  we  say  we  have  no  sin,  we  deceive  ourselves,  and  the  truth  is  not 
in  us. 

ARTICLE   XXI. 

Of  the  Church. 

The  souls  dispersed  in  all  the  world,  who  adhere  to  Christ  by  faith, 
who  are  partakers  of  the  Holy  Ghost,  and  worship  the  Father  in  spirit 
and  in  truth,  are  the  body  of  Christ,  the  house  of  God,  the  flock  of  the 
Good  Shepherd— the  holy,  universal  Christian  Church. 

A  visible  Church  of  Christ  is  a  congregation  of  believers  in  which 
the  pure  Word  of  God  is  preached  and  Baptism  and  the  Lord's  Supper 
are  duly  ministered  according  to  Christ's  ordinance,  in  all  those  things 
that  of  necessity  are  requisite  to  the  same.  And  those  things  are  to 
be  considered  requisite  which  the  Lord  himself  did,  he  himself  com- 
manded, and  his  apostles  confirmed. 

As  the  Church  of  Jerusalem,  Alexandria,  Antioch,'  and  Kome  have 
erred,  so  also  otliers  have  erred  and  may  err,  not  only  in  their  living 
and  manner  of  ceremonies,  but  also  in  matters  of  faith. 

ARTICLE   XXII. 

Of  the  Authoritij  of  a  Church. 
A  Church  hath  power  to  decree  ceremonies  and  to  establish  forms 
of  worship  and  laws  for  the  government  and  discipline  of  its  members, 
and  to  declare  its  own  faith ;  yet  it  is  not  lawful  for  any  Church  to 
ordain  or  decide  any  thing  that  is  contrary  to  God's  Word  written, 
neither  may  it  so  expound  one  place  of  Scripture  that  it  be  repugnant 
to  another.  And  as  the  Church  ought  not  to  decree  any  thing  against 
the  same,  so  besides  the  same  ought  it  not  to  enforce  any  thing  to  be 
believed  for  necessity  of  salvation.  The  Nicene  Creed,  as  set  forth  in 
the  Prayer-Book  of  this  Church,  and  that  which  is  commonly  called 
the  Apostles'  Creed,  ought  to  be  received  and  believed ;  for  they  may 
be  proved  by  Holy  Scripture. 

'  [As  in  the  Anglican  and  the  Protestant  Episcopal  Articles,  so  here  Constantinople— the 
great  rival  of  Rome  and  chief  representative  of  the  Eastern  Church — is  omitted,  no  doubt  un- 
designedly ;  but  some  Anglo-Catholics,  zealous  for  intercommunion  with  the  Greek  Church, 
derive  comfort  from  the  omission.] 


822  SYMBOLA  EVANGELICA. 

ARTICLE  XXIII. 

Of  the  Authority  of  General  Councils. 

General  Councils  (forasmuch  as  they  be  an  assembly  of  men,  whereof 
all  be  not  governed  with  the  Spirit  and  Word  of  God)  may  err,  and 
sometimes  have  erred,  not  only  in  worldly  matters,  but  also  in  things 
pertaining  to  God.  Wherefore  things  ordained  by  them  as  necessary 
to  salvation  are  not  binding,  as  such,  on  a  Christian  man's  conscience 
unless  it  may  be  proved  that  they  be  taken  out  of  Holy  Scripture. 
No  law  or  authority  can  override  individual  responsibility,  and  there- 
fore the  right  of  private  judgment.  For  the  individual  Christian,  as 
Christ  distinctly  affirms,  is  to  be  judged  by  the  Word.  The  only  rule 
of  faith  is  God's  Word  written. 

ARTICLE   XXIV. 

Of  Ministering  in  the  Congregation. 

Those  who  take  upon  themselves  the  office  of  public  preaching,  or 
ministering  the  ordinances  in  the  congregation,  should  be  lawfully 
called  thereunto,  and  sent  to  execute  the  same.  And  those  we  ought 
to  judge  lawfully  called  and  sent  which  be  moved  to  this  work  by  the 
Holy  Ghost,  and  are  duly  accredited  by  the  Lord's  people. 

That  doctrine  of  'Apostolic  Succession,'  by  which  it  is  taught  that 
the  ministry  of  the  Christian  Church  must  be  derived  through  a  series 
of  uninterrupted  ordinations,  whether  by  tactual  succession  or  other-  ^ 
wise,  and  that  without  the  same  there  can  be  no  valid  ministry,  no 
Christian  Church,  and  no  due  ministration  of  Baptism  and  the  Lord's 
Supper,  is  wholly  rejected  as  unscriptural  and  productive  of  great 
mischief. 

This  Church  values  its  historic  ministry,  but  recognizes  and  honors 
as  equally  valid  the  ministry  of  other  Churches,  even  as  God  the  Holy 
Ghost  has  accompanied  their  work  with  demonstration  and  power. 

ARTICLE    XXV. 

Of  the  Sacraments. 

By  the  word  Sacrament  this  Church  is  to  be  understood  as  meaning 
only  a  symbol  or  sign  divinely  appointed. 

Our  Lord  Jesus  Christ  hath  knit  together  his  people  in  a  visible 


REFORMED  EPISCOPAL  ARTICLES  OF  RELIGION,  1875.  823 

company  by  sacraments,  most  few  in  number,  most  easy  to  be  kept, 
most  excellent  in  signification,  viz.,  Baptism  and  the  Lord's  Supper. 

Those  five  so-called  Sacraments — that  is  to  say.  Confirmation,  Pen- 
ance, Orders,  Matrimony,  and  Extreme  Unction — are  not  to  be  counted 
for  Sacraments  of  the  gospel,  being  such  as  have  grown  partly  of  the 
corrupt  following  of  the  Apostles,  partly  are  states  of  life  allowed  by 
the  Scriptures ;  but  yet  have  not  like  nature  of  Sacraments  M'ith  Baptism 
and  the  Lord's  Supper,  for  that  they  have  not  any  visible  sign  or  cere- 
mony ordained  of  God. 

And  in  such  only  as  worthily  recei\e  Baptism  and  the  Lord's  Sup- 
per are  they  of  spiritual  benefit,  and  yet  not  that  of  the  work  wrought 
{ex  oj)ere  ojperato)^  as  some  men  speak.  Which  word,  as  it  is  sti-ange 
and  unknown  to  Hol}^  Scripture,  so  it  gendereth  no  godly,  but  a  veiy 
snperstitious  sense.  In  such  as  receive  them  rightly,  faith  is  confirmed 
and  grace  increased  by  virtue  of  prayer  to  God.  But  they  that  receive 
them  unworthily  purchase  to  themselves  judgment,  as  St.  Paul  saith; 
while  it  is  equally  true  that  none,  however  conscious  of  unworthiness, 
are  debarred  from  receiving  them,  if  they  are  trusting  in  the  Lord 
Jesus  Christ  alone  for  salvation. 

AETICLE   XXVI. 

Of  Baptism. 

Baptism  represents  the  death  of  believers  with  Christ,  and  their 
rising  with  him  to  newness  of  life.  It  is  a  sign  of  profession,  whereby 
they  publicly  declare  their  faith  in  him.  It  is  intended  as  a  sign  of 
regeneration  or  new  birth.  They  that  are  baptized  are  grafted  into 
tlie  visible  Church :  the  promises  of  the  forgiveness  of  sin  and  of 
adoption  to  be  the  sons  of  God  by  the  Holy  Ghost  are  visibly  set  forth. 
The  baptism  of  young  children  is  retained  in  this  Church,  as  agreeable 
to  ancient  usage  and  not  contrary  to  Holy  Writ. 

ARTICLE    XXVII. 

Of  the  Lordh  Supper. 

The  Supper  of  the  Lord  is  a  memorial  of  our  Redemption  by  Christ's 
death,  for  thereby  we  do  show  forth  the  Lord's  death  till  he  come.  It 
is  also  a  symbol  of  the  soul's  feeding  upon  Christ.  And  it  is  a  sign  of 
tlie  communion  that  we  should  have  with  one  another. 

Vol.  III.— G  g  g 


324  SYMBOLA  EVANGELICA. 

Transubstantiation  (or  the  eliaiige  of  the  substance  of  bread  and 
wine  into  the  very  body  and  blood  of  Christ)  in  tlie  Supper  of  the 
Lord  can  not  be  proved  by  Holy  Writ,  is  repugnant  to  the  plain  words 
of  Scripture,  overthroweth  the  nature  of  a  sacrament,  and  hath  given 
occasion  to  many  and  idolatrous  superstitions. 

Consubstantiation  (or  the  doctrine  that  Christ  is  veiled  under  the 
unchanged  bread  and  wine,  and  that  his  very  body  and  blood  are  pres- 
ent therein  and  separate  the  one  from  the  other)  is  utterly  without 
warrant  of  Scripture,  is  contradictory  of  the  fact  that  Christ,  being 
raised,  dieth  no  more,  and  is  productive  equally  with  transubstantiation 
of  idolatrous  errors  and  practices. 

We  feed  on  Christ  only  through  his  Word,  and  only  by  faith  and 
prayer ;  and  we  feed  on  him,  whether  at  our  private  devotions,  or  in 
our  meditations,  or  on  any  occasion  of  public  worship,  or  in  the  me- 
morial symbolism  of  the  Supper. 

The  elements  of  the  Lord's  S upper  were  not  by  Christ's  ordinance 
designed  to  be  reserved,  carried  about,  lifted  up,  or  worshiped. 

ARTICLE   XXVin. 

Of  Both  Kinds. 

The  Cup  of  the  Lord  is  not  to  be  denied  to  any  of  his  people,  for 
both  the  *bread  and  the  wine,  by  Christ's  ordinance  and  commandment, 
ouo-ht  to  be  ministered  to  all  Christian  men  alike. 

AKTICLE   XXIX. 

Of  Unworthy  Persons  Ministering  in  the  Congregation. 

Although  in  the  visible  Church  the  evil  be  ever  mingled  with 
the  good,  and  sometimes  the  evil  have  chief  authority  in  the  minis- 
tration of  the  Word  and  ordinances :  yet,  forasmuch  as  they  do  not 
the  same  in  their  own  name,  but  in  Christ's,  the  believer  is  not  de- 
prived of  the  benefits  of  God's  ordinances ;  because,  though  they  be 
ministered  by  evil  men,  yet  are  they  Christ's  institution,  and  set  forth 
his  promise. 

Nevertheless,  it  appertaineth  to  the  discipline  of  the  Church  that 
inquiry  be  made  of  evil  ministers,  and  that  they  be  accused  by  those 
that  have  knowledge  of  their  offences :  and  finally,  being  found  guilty 
by  just  judgment,  be  deposed. 


REFORMED  EPISCOPAL  ARTICLES  OF  RELIGION,  1875.  825 

ARTICLE    XXX. 

Of  the  one  Ohlation  of  Christ  finished  upon  the  Cross. 

The  offering  of  Christ  once  made  is  that  perfect  redemption,  pro- 
pitiation, and  satisfaction  for  all  the  sins  of  the  whole  world,  both  orig- 
inal and  actual ;  and  there  is  none  other  satisfaction  for  sin  but  that 
alone.  And  as  there  is  only  this  one  sacrifice  in  the  Christian  Church, 
once  made,  never  to  be  repeated,  so  there  is  but  the  one  Priest,  even 
Jesus  Christ,  the  Apostle  and  High-Priest  of  our  profession.  Where- 
fore the  sacrifices  of  masses,  in  the  which  it  is  commonly  said  that  the 
priest  offers  Christ  for  the  quick  and  the  dead,  for  the  remission  of 
pain  or  guilt,  or  any  representations  of  the  Lord's  Supper  as  a  sacrifice^ 
are  blasphemous  fables  and  dangerous  deceits. 

AKTICLE   XXXI. 

Of  Certain  Erroneous  Doctrines  and  Practices. 

The  Romish  doctrines  concerning  purgatory,  penance,  and  satisfac- 
tion have  no  support  from  the  Word  of  God,  and  are,  besides,  contra- 
dictory of  the  completeness  and  sufiiciency  of  the  redemption  in  Christ 
Jesus,  of  justification  by  faith,  and  of  the  sanctifying  efficacy  of  God 
the  Holy  Ghost.  Praying  for  the  dead  is  man's  tradition,  vainly  in- 
vented, and  is  in  violation  of  the  express  warnings  of  Almighty  God 
to  the  careless  and  unconverted.  The  adoration  of  relics  and  imao-es, 
and  the  invocation  of  saints,  besides  that  they  are  grounded  upon  no 
warranty  of  Scripture,  are  idolatrous  practices,  dishonoring  to  God, 
and  compromising  the  mediatorship  of  Christ.  It  is  also  repugnant  to 
the  AYord  of  God  to  have  public  prayer  in  the  Church,  or  to  minis- 
ter the  ordinances,  in  a  tongue  not  understood  by  the  people. 

ARTICLE   XXXII. 

Of  Confession  and  Absolution. 

Private  confession  of  sins  to  a  priest,  commonly  known  as  Auricu- 
lar Confession,  has  no  foundation  in  the  Word  of  God,  and  is  a  human 
invention.  It  makes  the  professed  penitent  a  slave  to  mere  human 
authority,  entangles  him  in  endless  scruples  and  perplexities,  and  opens 
the  way  to  many  innnoralities. 

If  one  sin  against  his  fellow-man,  the  Scripture  requires  him  to 


82G  SYMBOLA  EVANGELICA. 

inake  confession  to  the  offended  party ;  and  so  if  one  sin  and  bring 
scandal  upon  the  Christian  society  of  which  he  is  a  member.  And 
Christians  may  often,  with  manifest  profit,  confess  to  one  another  their 
sins  against  God,  with  a  view  solely  to  instruction,  correction,  guidance, 
and  encouragement  in  righteousness.  But  in  any  and  every  case  con- 
fession is  still  to  be  made  to  God ;  for  all  sins  are  committed  against 
liim,  as  well  such  as  offend  our  fellow-man  as  those  that  offend  him 
alone. 

Priestly  absolution  is  a  blasphemous  usurpation  of  the  sole  preroga- 
tive of  God.     None  can  forgive  sins  as  against  God  but  God  alone. 

The  blood  of  Jesus  Christ  only  can  cleanse  us  from  our  sins,  and 
always  we  obtain  forgiveness  directly  from  God,  whenever  by  faith  in 
that  blood  we  approach  him  with  our  confessions  and  prayers. 

AKTICLE   XXXni. 

Of  the  Marriage  of  Ministers. 

Christian  ministers  are  not  commanded  by  God's  law  either  to  vow 
the  estate  of  single  life  or  to  abstain  from  marriage;  tlierefore  it  is 
lawful  for  them,  as  for  all  other  Christian  men,  to  marry  at  their  own 
discretion. 

AR'nCLE   XXXIV. 

Of  the  Power  of  the  Civil  Authority. 
The  power  of  the  civil  magistrate  extendeth  to  all  men,  as  well 
ministers  as  people,  in  all  things  temporal ;  but  hath  no  authority  in 
things  purely  spiritual.  And  we  hold  it  to  be  the  duty  of  all  men 
who  are  professors  of  the  gospel  to  pay  respectful  obedience  to  tlie 
civil  authority,  regularly  and  legitimately  constituted. 

ARTICLE    XXXV. 

Of  Christian  Men^s  Goods. 
The  riches  and  goods  of  Christian  men  are  not  common,  but  their 
own,  to  be  controlled  and  used  according  to  their  Christian  judgment. 
Every  man  ought,  of  such  things  as  he  possesseth,  liberally  to  give 
alms  to  the  poor,  according  to  his  ability ;  and  as  a  steward  of  God, 
he  should  use  ln*s  means  and  influence  in  promoting  tlie  cause  of  truth 
and  righteousness  to  the  glory  of  God. 


THE  DOCTRINAL  BASIS  OF  THE  EVANGELICAL  ALLIANCE,  1846.     827 


THE   DOCTRINAL  BASIS   OF  THE   EVANGELICAL  AL- 
LIANCE.   A.D.  1846. 

Adopted  at  the  Organization  of  the  American  Branch  of  the  Evan- 
gelical  Alliance,  in  January,  1867. 

[The  Niue  Articles  were  adopted  by  the  first  meeting  of  the  Evaugelical  Alliance,  iu  Loudon,  1840, 
and  published  in  the  Report  of  the  Proceedings  of  the  Conference,  held  at  Freemasons'  Hall,  London,  frorth 
Aug.  \9th  to  Sept.  2d,  184G.     Published  by  order  of  the  Conference.    London,  1847. 

The  preamble,  which  we  print  in  small  type,  was  added  by  the  American  Branch  of  the  Alliance,  or- 
ganized in  the  Bible  House,  New  York,  Jan.,  1867,  and,  with  this  qualifying  preamble,  the  doctrinal 
articles  were  used  at  the  General  Conference  of  the  Alliance  held  in  New  York,  Oct.,  1873. 

The  Evaugelical  Alliance  is  no  Church,  and  has  no  authority  to  issue  and  enforce  an  ecclesiastical 
creed.  It  is  simply  a  voluntary  association  of  individual  Christians  for  the  promotion  of  Christian 
union  and  religious  liberty ;  but  as  such  it  may  declare  on  what  doctrinal  basis  it  proposes  to  labor  for 
its  end,  aud  how  much  or  how  little  of  the  traditional  faith  it  takes  for  granted  among  its  members.] 

Resolved,  That  in  forming  an  Evangelical  Alliance  for  the  United  States,  in  co-operative 
union  with  other  Branches  of  the  Alliance,  we  have  no  intention  or  desire  to  give  rise  to  a 
new  denomination  or  sect ;  nor  to  aifect  an  amalgamation  of  Churches,  except  in  the  way  of 
facilitating  personal  Christian  intercourse  and  a  mutual  good  understanding ;  nor  to  interfere 
in  any  way  whatever  with  the  internal  affairs,  of  the  various  denominations ;  but,  simply,  to 
bring  individual  Christians  into  closer  fellowship  and  co-operation,  on  the  basis  of  the  spir- 
itual union  which  already  exists  in  the  vital  relation  of  Christ  to  the  members  of  his  body  in 
all  ages  and  countries. 

Resolved,  That  in  the  same  spirit  we  propose  no  new  creed ;  but,  taking  broad,  historical, 
and  evangelical  catholic  ground,  we  solemnly  reaffirm  and  profess  our  faith  in  all  the  doc- 
trines of  the  inspired  Word  of  God,  and  the  consensus  of  doctrines  as  held  by  all  true  Chris- 
tians from  the  beginning.  And  we  do  more  especially  affirm  our  belief  in  the  Divine-human 
person  and  atoning  work  of  our  Lord  and  Saviour  Jesus  Christ,  as  the  only  and  sufficient 
source  of  salvation,  as  the  heart  and  soul  of  Christianity,  and  as  the  centre  of  all  true  Chrisr 
tian  union  and  fellowship. 

Resolved,  That,  with  this  explanation,  and  in  the  spirit  of  a  just  Christian  liberality  in  re- 
gard to  the  minor  differences  of  theological  schools  and  religious  denominations,  we  also 
adopt,  as  a  summary  of  the  consensus  of  the  various  Evangelical  Confessions  of  Faith,  the 
Articles  and  Explanatory  Statement  set  forth  and  agreed  on  by  the  Evangelical  Alliance  at 
its  formation  in  London,  1846,  and  approved  by  the  separate  European  organizations ;  which 
articles  are  as  follows : ' 

'  1.  The  Divine  inspiration,  authority,  and  sufficiency  of  the  Holy 
Scriptures. 

'  2.  The  right  and  duty  of  private  judgment  in  the  interpretation  of 
the  Holy  Scriptures. 

'  3.  The  Unity  of  the  Godhead,  and  the  Trinity  of  the  persons  therein. 

'  In  the  original  form  the  Articles  are  introduced  by  the  following  sentence : 
'  The  parties  composing  the  Alliance  shall  be  such  persons  only  as  hold  and  maintain  what 
are  usually  understood  to  be  evangelical  views  in  regard  to  the  matters  of  doctrine  under- 
stated, namely — ' 


828  SYMBOLA  EVANGELICA. 

'  4.  The  utter  depravity  of  human  nature  in  consequence  of  the  FalL 

'  5.  The  incarnation  of  the  Son  of  God,  his  work  of  atonement  for 
the  sins  of  mankind,'  and  his  mediatorial  intercession  and  reign. 

'  6.  The  justification  of  the  sinner  by  faith  alone. 

'  7.  The  work  of  the  Holy  Spirit  in  the  conversion  and  sanctification 
of  the  sinner. 

'  8.  The  immortality  of  the  soul,  the  resurrection  of  the  body,  the 
judgment  of  the  world  by  our  Lord  Jesus  Christ,  with  the  eternal 
blessedness  of  the  righteous,  and  the  eternal  punishment  of  the  wicked. 

'  9.  The  divine  institution  of  the  Christian  ministry,  and  the  ob- 
ligation and  perpetuity  of  the  ordinances  of  Baptism  and  the  Lord's 
Supper. 

'  It  is,  however,  distinctly  declared  :  First,  that  this  brief  summary  is 
not  to  be  regarded  in  any  formal  or  ecclesiastical  sense  as  a  creed  or 
confession,  nor  the  adoption  of  it  as  involving  an  assumption  of  the 
right  authoritatively  to  define  the  limits  of  Christian  brotherhood,  but 
simply  as  an  indication  of  the  class  of  persons  whom  it  is  desirable  to 
embrace  within  the  Alliance ;  Second,  that  the  selection  of  certain 
tenets,  with  the  omission  of  others,  is  not  to  be  lield  as  implying  that 
the  former  constitute  the  w^liole  body  of  important  truth,  or  that  the 
latter  are  unimportant.' 

'  The  official  Report  of  Proceedings  (both  on  pp.  77  and  189)  reads  'for  sinners  of  man- 
kind,' which  is  probably  a  typographical  error.  All  other  issues  of  the  Articles  in  the  Al- 
liance publications  read  sins. 


APPENDIX: 

AN  EVANGELICAL  UNION  CATECHISM. 


AN  EVANGELICAL  UNION  CATECHISM.  831 


APPENDIX. 


AN  EVANGELICAL  UNION  CATECHISM. 

[This  Biblical  Uuiou  Catechism  (slightly  revised  by  the  author  for  this  work)  has  uo  ecclesiastical 
sauctiou  or  authority  whatever,  aud  is  ouly  added  as  au  attempt  to  express,  iu  a  popular  catechetical 
form,  the  doctrinal  consensus  of  the  Evangelical  Churches.  It  was  originally  prepared  in  1862,  with 
brief  explanatory  notes,  as  a  labor  of  love  for  the  author's  family,  but  found  its  way  into  a  number  of 
Sunday-schools,  and  was  made  the  basis  of  similar  works.  A  German  edition  was  published  by  the 
American  Tract  Society,  New  York,  1SG3,  and  another,  with  additions  and  explanations  by  Prof.  Dr. 
Pfleiderer,  Stuttgart,  18T4.] 

A  CHRISTIAN  CATECHISM: 

IN   FIFTY-TWO    LESSONS    FOR   SUNDAY-SCHOOLS    AND   FAMILIES. 

Introductory  Lessons, 

I.  THE  END  OF  MAN. 

1 .  Who  made  you  ? 

Almighty  God,  our  lieavenly  Father. 

Gen.  i.  27  ;  Fsa.  c.  3  ;  Job  xxxiii.  4  ;  John  i.  3. 

2.  Who  redeemed  you  ? 

Onr  Lord  Jesus  Christ. 

1  Pet.  i.  18,  19  ;  1  Cor.  vi.  20  ;  Tit.  ii.  14. 

3.  Who  sanctifies  you  ? 

The  Holy  Spirit. 

1  Cor.  vi.  11 ;   1  Pet.  i.  2 ;  Heb.  x.  22. 

4.  For  what  end  were  you  created  ? 

For  the  glory  of  God,  and  for  eternal  blessedness. 

Rom.  xi.  3G  ;  xiv.  8  ;  1  Cor.  x.  31. 

5.  What,  then,  should  be  your  chief  concern  in  this  hfe  ? 

To  do  the  will  of  God,  and  to  save  my  soul. 

Matt.  vi.  33  ;  xvi.  26  ;  Phil.  ii.  12, 13. 

II.  THE  WAY  OF  SALVATION. 

1.  Is  it  the  will  of  God  that  you  should  be  saved? 

Yes. 

2.  Why  so? 

Because  God  is  love,  and  will  have  all  men  to  be  saved. 

1  John  iv.  8 ;  Ezek.  xxxiii.  1 1  ;  2  Pet.  iii.  0 ;   1  Tim.  ii.  4. 

3.  How  has  God  revealed  his  love  to  you  ? 

By  giving  his  only-begotten  Son,  our  Lord  and  Saviour  Jesus  Christ. 

John  iii.  16  ;   1  Tim.  i.  15  ;  Kom.  v.  8. 


832  APPENDIX. 

4.  Can  you  be  saved  by  your  own  strength  ? 

No ;  but  only  by  the  grace  of  God  in  Christ. 

Acts  iv.  12 ;  Eph.  ii.  8,  9  ;  Rom.  iii.  23,  24. 

5.  What  must  you  do  to  be  saved? 

I  must  believe  in  Jesus  Christ,  and  follow  him. 

John  iii.  3G  ;  Mark  xvi.  16  ;  Acts  xvi.  30,  31. 
C.  Where  is  the  way  of  salvation  pointed  out  to  us  ? 

In  the  Holy  kScriptures. 

2  Tim.  iii.  15;  John  v.  39. 

III.  THE  HOLY  SCRIPTURES. 

1.  Where  has  God  levealed  himself? 

In  the  works  of  creation,  in  the  conscience  of  man,  and  in  the  In's- 
tory  of  the  world. 

Psa.  xix.  2  ;  Rom.  i.  10,  20;  ii.  U,  15. 

2.  Where  has  God  most  clearly  and  fully  revealed  himself? 

In  his  infallible  Word,  and  in  the  Person  of  our  Lord  and  Saviour 
Jesus  Christ. 

Psa.  cxix.  105  ;   2  Pet.  i.  19 ;  Ileb.  i.  1,  2. 

3.  Where  is  the  Word  of  God  contained  ? 

In  the  Bible,  or  tlie  Holy  Scriptures. 

4.  What  does  the  word  '  Bible '  mean  ? 

The  Book  of  books ;  or,  the  best  of  all  books. 

5.  Wim  wrote  the  Bible  ? 

Prophets  and  Apostles,  under  the  inspiration  of  the  Holy  Spirit. 

2  Pet.  i.  21  ;  Heb.  i.  1,  2 ;   2  Tim.  iii.  16. 

6.  What  are  the  contents  of  the  Bible? 

The  revelation  of  God  in  the  works  of  creation,  redemption,  and 
sanctification. 

7.  What  is  the  aim  and  value  of  the  Bible? 

It  shows  US  the  way  of  salvation,  and  is  the  infallible  rule  of  the 
Christian  faith  and  life. 

2  Tim.  iii.  16,  17;  Heb.  iv.  12. 

8.  Who  enables  you  to  understand  the  Bible  ? 

The  same  Holy  Spirit  that  inspired  the  Bible,  and  is  given  to  be- 
lievers. 

John  xvi.  13  ;  1  Cor.  ii.  14  ;  Luke  xi.  13. 

9.  What  use  should  you  make  of  the  Bible? 

We  should  diligently  and  devoutly  hear  and  read  the  Bible,  as  the 
book  of  God,  and  conform  to  its  teaching. 

Luke  xi.  28;  John  xiii.  17:  James  i.  22. 


AN  EVANGELICAL  UNION  CATECHISM.  833 

IV.  THE  OLD  AND  THE  NEW  TESTAMENT. 

1.  What  are  the  two  parts  of  tlie  Bible  ? 

The  Old  and  the  New  Testament. 

2.  What  does  the  word  Testament  mean  ? 

The  covenant  which  God  made  with  man. 

3.  What  covenants  did  God  make  with  man  ? 

First  the  covenant  of  the  law  through  his  servant  Moses,  and  then 
the  covenant  of  the  gospel  through  his  Son  Jesus  Christ. 

4.  What  does  tlie  Old  Testament  contain  ? 

The  law  and  the  promise. 

.').  What  does  the  New  Testament  contain? 

The  gospel. 

6.  How,  then,  are  both  Testaments  related  to  each  other  ? 

The  Old  Testament  is  the  preparation  for  the  New,  and  the  New 
Testament  is  the  fulfillment  of  the  Old. 

Matt.  V.  17 ;  John  i.  17  ;  Rom.  x.  4. 

7.  In  what  languages  was  the  Bible  originally  written  ? 

The  Old  Testament  was  written  in  Hebrew,  the  New  Testament  in 
Greek;  but  both  are  translated  into  the  various  languages  of  the 
world. 

8.  What  is  the  sum  and  substance  of  both  Testaments  ? 

Jesus  Christ. 

John  i.  45  ;  v.  39  ;  Luke  xxiv.  44. 

V.  THE  OLD  TESTAMENT. 

1.  How  many  books  does  the  Old  Testament  contain  ? 
Thirty-nine.  • 

2.  How  are  they  divided  ? 

Into  liistorical,  poetical,  and  prophetical  books. 

3.  Name  the  historical  books. 

First,  the  five  books  of  Moses,  severally  called  Genesis,  Exodus, 
Leviticus,  Numbers,  and  Deuteronomy. 

4.  Name  the  other  historical  books. 

Joshua,  Judges,  Ruth,  First  and  Second  Samuel,  First  and  Second 
Kings,  First  and  Second  Chronicles,  Ezra,  Nehemiah,  and  Esther. 

r>.  Which  are  the  poetical  books  ? 

Job,  Psalms,  Proverbs,  Ecclesiastes  or  the  Preacher,  and  the  Song 
of  Solomon. 


834  APPENDIX. 

G.  Wliich  are  the  prophetical  books  ? 

The  writings  of  the  four  greater  and  the  twelve  minor  prophets. 

7.  Name  the  greater  prophets. 

Isaiah,  Jeremiah  (with  tlic  Lamentations),  Ezekiel,  and  Daniel. 

8.  Name  tlie  minor  prophets. 

Hosea,  Joel,  Amos,  Obadiah,  Jonah,  Micah,  Nahum,  Habakknk, 
Zephaniah,  llaggai,  Zechariah,  and  Malachi. 

0.  What  are  all  these  books  called  ? 

The  canonical  books  of  the  Old  Testament. 

10.  Why  so  ? 

Because  they  are  divinely  inspired,  and,  together  with  the  New 
Testament,  constitute  the  rule  of  faith. 

VI.  THE  NEW  TESTAMENT. 

1.  How  many  books  does  the  New  Testament  contain? 

Twenty-seven. 

2.  How  is  the  New  Testament  divided  ? 

Into  historical,  doctrinal,  and  prophetical  books. 

■  3.  Which  are  the  historical  books  of  the  New  Testament  ? 

The  four  Gospels  and  the  Acts. 

4.  Who  wrote  the  Gospels? 

The  Evangelists — Matthew,  Mark,  Luke,  and  John. 

5.  What  does  the  word  gospel  mean  ? 

The  glad  tidings  of  salvation  by  Christ. 

Luke  ii.  10,  11  ;  Mark  xvi.  15;  Rom.  i.  IG. 

6.  What  do  the  Gospels  treat  of? 

The  life  and  doctrine,  the  deatli  and  resurrection  of  our  Saviour. 

7.  Who  is  the  afcthor  of  the  Acts  of  the  Apostles? 

Luke  the  Evangelist. 

8.  What  do  the  Acts  contain  ? 

The  history  of  the  founding  and  spread  of  Christianity  under  the 
Apostles,  especially  Peter  and  Paul. 

9.  Which  are  the  doctrinal  or  didactic  books? 

Fourteen  epistles  of  Paul,  and  seven  catholic  or  general  epistles. 

10.  Name  the  Epistles  of  Paul. 

Romans,  First  and  Second  Corintliians,  Galatians,  Ephesians,  Philip- 
pians,  Colossians,  First  and  Second  Thessalonians,  First  and  Second 
Timothy,  Titus,  Philemon,  and  Hebrews. 

[The  Epistle  to  the  Hebrews  is  anonymous  and  of  uncertain  authorship,  but  inspired  and 
canonical,  and  belongs  to  the  school  of  Paul.] 


AN  EVANGELICAL  UNION  CATECHISM.  835 

11.  Name  the  catholic  or  general  Epistles? 

Two  Epistles  of  Peter,  tliree  of  John,  one  of  James,  and  one  of  Jude. 

12.  What  do  the  doctrinal  books  treat  of? 

The  Christian  faith  and  life. 

13.  Which  is  the  propiietical  book  of  the  New  Testament? 

The  Kevelation  of  John. 

U.  What  are  the  contents  of  the  Book  of  Kevelation  ? 

A  prophetical  description  of  the  conflicts  and  triumphs  of  the  Chris- 
tian Church  till  the  glorious  coming  of  Christ. 


Part  First. 
THE  LORD'S  PRAYER. 

VII.  OF  PRAYER. 

1 .  What  is  prayer  ? 

The  raising  of  the  heart  to  God,  and  communing  with  him. 

Psa.  xix.  14  ;  Ixii.  8. 

2.  Why  should  we  pray  ? 

Because  God  commands  us  to  pray,  and  because  we  are  poor,  needy 
creatures,  and  receive  all  gifts  of  body  and  soul  from  the  goodness  of 

^  James  1.  1 7  ;   1  Cor.  iv.  7  ;  xv.  10  ;  Psa.  1.  15  ;  Matt.  vii.  7. 

3.  Is  prayer  simply  a  duty? 

Prayer  is  not  only  a  sacred  duty,  but  also  a  precious  privilege  of 
the  children  of  God. 

4.  What  are  the  different  kinds  of  prayer  ? 

Petition,  intercession,  thanksgiving,  and  praise. 

1  Tim.  ii.  1  ;  Phil.  iv.  G. 

5.  To  whom  should  we  pray  ? 

Only  to  God,  who  is  both  able  and  willing  to  give  us  all  we  need. 

Matt.  iv.  10 ;  Eph.  iii.  20,  21  ;  Psa.  Ixv.  3. 
C.  How  should  we  pray  ? 

In  the  name  of  Christ,  humbly  and  devoutly,  with  childlike  faith  in 
God's  mercy,  and  resignation  to  his  holy  will. 

John  xvi.  23  ;   Matt.  xxi.  22  ;  xxvi.  39 ;  Heb.  x.  22. 

7.  For  what  may  we  pray  ? 

For  spiritual  and  temporal  blessings ;  but  not  for  any  thing  which 
is  contrary  to  the  will  of  God. 


S36  APPENDIX. 

8.  For  whom  should  we  pray  ? 

For  ourselves,  for  our  parents,  kindred,  and  friends,  and  for  all  men 
— even  our  enemies. 

1  Tim.  ii.  1,  2 :  James  v.  IG  ;  Matt.  v.  44,  45. 

9.  Where  can  and  should  we  pray? 

Every  where,  but  especially  in  the  church,  the  family,  and  the  closet. 

Psa.  cxxii.  1,2;  Heb.  x.  25  ;  Matt.  vi.  G  ;  xviii.  20. 

10.  How  often  should  we  pray  ? 

At  all  times,  but  especially  in  the  morning  and  evening,  and  at 
every  meal. 

1  Thess.  Y.  17  ;  Psa.  Iv.  17  ;  Dan.  vi.  10  ;  Rom.  xiv.  G. 

1 1 .  Does  God  hear  our  prayers  ? 

Yes :  God  hears  all  our  prayers,  for  he  is  omnipresent  and  omni- 
scient. 

Psa.  cxlv.  18;  cxxxix.  7-12;  Eph.  iii.  20. 

12.  Does  God  answer  our  prayers? 

Yes :  God  answers  our  prayers  for  Christ's  sake,  l)ecause  he  is  our 
merciful  Father. 

Matt.  vii.  7  ;  John  xiv.  14  ;  James  v.  IG. 

1 3.  When  does  God  refuse  our  prayers  ? 

When  we  ask  amiss,  or  for  things  injurious  to  us. 

James  iv.  3  ;  Psa.  Ixvi.  18  ;  Prov.  xv.  29. 

VIII.  THE  LORDS  PRAYER. 

1.  Which  is  the  model  prayer  ? 

The  Lord's  Prayer,  which  Jesus  himself  taught  his  disciples. 

Matt.  vi.  9-13  ;  Luke  xi.  1-4. 

2.  Repeat  the  Lord's  Prayer. 

OUR   FATHER   WHO    ART   IN    HEAVEN  I 

HALLOWED  BE  THY  NAME.  THY  KINGDOM  COME.  TIIY  WILL  BE  DONE 
ON  EARTH,  AS  IT  IS  IN  HEAVEN.  GIVE  US  THIS  DAY  OUR  DAILY  BREAD. 
AND  FORGIVE  US  OUR  DEBTS,  AS  WE  FORGIVE  OUR  DEBTORS.  AND  LEAD 
US    NOT   INTO    TEMPTATION,  BUT   DELIVER    US    FROISI    EVIL. 

FOR  THINE  IS  THE  KINGDOM,  AND  THE  POWER,  AND  THE  GLORY,  FOR- 
EVER.      AMEN. 

3.  How  many  parts  has  the  Lord's  Prayer  ? 

Three  parts  :  an  address,  six  petitions,  and  a  doxology. 

[If  the  last  petition  be  divided,  we  have  seven  petitions.] 

4.  How  do  you  divide  the  petitions  ? 

Into  two  classes,  each  consisting  of  three  petitions. 


AN  EVANGELICAL  UNION  CATECHISM.  837 

5.  To  what  do  the  first  three  petitions  refer  ? 

To  the  riches  and  glory  of  God,  which  we  call  down  in  prayer  from 
heaven  upon  earth. 

G.  To  what  do  the  last  three  petitions  refer  ? 

To  the  poverty  and  need  of  man,  from  which  we  ascend  to  God  in 
prayer. 

IX.  THE  ADDRESS. 

1.  What  is  the  address  of  the  Lord's  Trayer? 
OUR   FATHER    WHO    ART    IN    HEAVEN. 

2.  Why  do  you  address  God  as  Father  ? 

Because  he  is  our  reconciled  Father  in  Christ,  and  because  we  should 
approach  him  with  childlilce  reverence  and  trust. 

Psa.  ciii.  13  ;  Matt.  vii.  11 ;  Gal.  iii.  26 ;  Rom.  viii.  14,  15. 

3.  Why  do  you  say,  '  Our  Father, '  and  not,  '  My  Father  ?' 

Because  we  should  pray  not  only  for  ourselves,  but  also  for  our 
brethren,  and  for  all  the  children  of  God. 

James  v.  16  ;  Eph.  iii.  15  ;  1  Thess.  v.  25. 

4.  Why  do  you  add,  '  who  art  in  heaven  ?' 

Because  God  is  far  above  any  earthly  father,  and  because  in  praying 
we  should  raise  the  heart  to  liea\en,  where  God  dwells  in  glory,  and 
where  is  our  true  home. 

Col.  iii.  2  ;  Phil.  iii.  20 ;  Eph.  ii.  19. 

5.  Is  not  God  also  on  earth? 

God  is  every  where :  the  heaven  is  his  throne,  and  the  earth  is  his 
footstool. 

Matt.  V.  34,  35  ;  Isa.  Ixvi.  1 ;  1  Kings  viii.  27. 

X.  THE  FIRST  THREE  PETITIONS. 

1.  What  is  the  first  petition  of  the  Lord's  Prayer? 
HALLOWED   BE    THY    NAME. 

2.  What  does  this  mean  ? 

Grant  that  we  may  rightly  know  and  worship  thee,  and  glorify 
thee  in  thought,  word,  and  deed. 

Isa.  vi.  3 ;  John  xvii.  3  ;  Psa.  xcii.  1  ;  Matt.  v.  16 ;  1  Cor.  x.  31. 

3.  How  is  God's  name  dishonored  ? 

By  cursing  and  swearing ;  by  ingratitude  to  God,  and  contempt  of 
his  Word  and  authority ;  by  false  doctrine  and  wicked  practice. 

Rom.  ii.  24. 

4.  What  is  the  second  petition  ? 
THY    KINGDOM    COME. 


838  APPENDIX. 

"..  "What  does  this  mean? 

Reign  in  \is  more  and  more  by  thy  Holy  Spirit,  and  spread  the  gos- 
pel over  the  world,  until  all  nations  shall  be  converted  unto  thee,  and 
serve  thee  in  holiness  and  righteousness. 

Matt.  vi.  o3 ;  xiii.  31,  32  ;  xxviii.  19  ;  Kev.  xi.  15. 

6.  Why  should  we  pray  for  the  coming  of  the  kingdom  of  God,  since  it  has  already  come 
in  Christ  ? 

Because  we  ourselves  are  not  yet  perfect,  and  because  a  great  part 
of  mankind  are  either  ignorant  of  Christ  or  Christians  only  in  name. 

Matt.  ix.  37,  38. 

7.  Who  are  not  Christians  ? 

The  heathen,  Jews,  Mohammedans,  and  infidels. 

8.  Who  are  Christians  only  in  name  ? 

Those  who  profess  Christ  with  their  lips,  but  deny  him  in  their  lives. 

Matt.  vii.  21 ;  2  Tim.  iii.  o ;  Tit.  i.  IG. 

9.  What  is  the  third  petition  ? 

THY    WILL   BE   DONE    ON    EARTH    AS    IT   IS   IN    HEAVEN. 

1 0.  What  does  tliis  mean  ? 

Grant  that  we  may  renounce  our  own  evil  will,  and  cheerfully  obey 
thine  only  good  and  perfect  will,  even  as  the  angels  and  saints  do  in 
Jieaven.  ^^^^^  ^^..  ^^ .  ueb.  xiii.  20,  21 ;  Psa.  ciii.  20. 

11.  What  is  the  will  of  God  concerning  us? 

That  we  should  be  holy,  even  as  he  is  holy ;  and  that  by  faith  in 
Christ  we  should  obtain  eternal  life. 

Lev.  xi.  44  ;  Matt.  v.  48  ;  John  vi.  40  ;   1  Thess.  iv.  3. 

XI.  THE  LAST  THREE  PETITIONS. 

1.  What  is  the  fourth  petition? 

GIVE   us   THIS    DAY    OUR    DAILY    BREAD. 

2.  Wliat  does  this  mean  ? 

Grant  us  all  things  necessary  for  the  body ;  make  us  content  with 
little,  and  grateful  for  all  thy  gifts. 

Psa.  cxlv.  15,  IG  ;  Prov.  xxx.  8  ;  1  Tim.  vi.  G-8. 

3.  What  is  the  fifth  petition  ? 

FORGIVE    US    OUR   DEBTS,   AS    WE    FORGIVE    OUR   DEBTORS. 

4.  What  does  this  mean  ? 

Cleanse  us  from  all  our  sins,  through  the  blood  of  Jesus  Christ  our 
baviour.  ^^^^  ^^...  ^^ ,  ^,^^  ,.  ^  g .  ^  j^,^,^  j  7.  ^^^  ;  7 


AN  EVANGELICAL  UNION  CATECHISM.  839 

5.  Why  do  you  add,  '  as  we  forgive  our  debtors  ?' 

Because  we  can  expect  no  forgiveness  of  our  sins  from  God  unless 
we  ourselves  are  also  ready,  from  the  heart,  to  forgive  our  neighbor, 
and  to  do  good  even  to  our  enemies. 

Matt.  vi.  11, 15 ;  xviii.  21,  22 ;  Rom.  xii.  20,  21. 

[Examples:  Christ  on  the  cross  praying  for  his  murderers— Luke  xxiii,  34;  Stephen 
doing  likewise — Acts  vii.  ")9.] 

6.  What  is  the  sixth  petition  ? 

LEAD   US    NOT   INTO    TEMPTATION,   BUT    DELIVER    US   FROM    EVIL, 

[Some  of  tlie  best  commentators  translate  '  from  the  evil  one,'  that  is,  from  the  devil,  tlie 
author  of  all  sin  and  evil.] 

7.  What  does  this  mean  ? 

Guard  and  strengthen  us  against  the  temptations  of  the  flesh,  the 
world,  and  the  devil,  and  save  us  at  last  in  heaven,  where  we  shall  be 
free  from  all  sin  and  evil,  and  enjoy  thee  forever. 

Matt.  xxvi.  41  ;   1  Pet.  v.  8;  2  Tim.  iv.  7,  8,  18. 

[Many  commentators  regard  the  words  'deliver  us  from  evil'  as  a  separate  (the  seventh) 
petition.] 

8.  What  is  the  doxology  ? 

THINE   IS   THE   KINGDOM,  AND   THE   TOWER,  AND    THE    GLORY,  FOREVER. 
0.  What  does  this  mean  ? 

That  God  is  both  able  and  willing  to  give  us  all  good  things,  and 
that  we  should  give  him  all  glory  and  praise  for  ever  and  ever. 

1  Chron.  xxix.  1 1, 12 ;  Eph.  iii.  20,  21  ;  Psa.  cxv.  1. 
10.  What  do  you  express  by  the  concluding  word,  'Amen?' 

My  fervent  desire  and  strong  faith  that  God,  who  is  faithful  and 
true,  will  surely  answer  my  prayer. 

2  Cor.  i.  20 ;  Isa.  Ixv.  24  ;  2  Tim.  ii.  13. 

Vol.  III.— H  h  h 


840  APPENDIX. 

Part  Secofid. 

THE  CHRISTIAN  FAITH. 

XII.    OF   THE   CHRISTIAN   FAITH. 

1.  What  is  Christian  foith  ? 

A  hearty  trust  in  God  as  our  Father  and  Saviour. 

Gen.  XV.  6  ;  Rom.  iv.  20,  21 ;  John  i.  47  ;  vi.  G9  ;  Gal.  ii.  20  ;  Heb.  xi.  I. 
[True  faith  implies  knowledge  of  God  in  Christ,  belief  in  his  gospel,  and  confidence  in  his 
saving  mercy.     By  faith  we  are  united  to  Christ  and  become  partakers  of  his  life  and  all  his 
benefits — John  vi.  47 ;  Gal.  ii.  20.] 

2.  What  are  the  contents  and  objects  of  faith  ? 

God  and  his  holy  Word. 

Mark  i.  15 ;  Acts  xvi.  31. 

3.  Who  works  faith  in  us  ? 

The  Holy  Spirit. 

1  Cor.  xii.  3  ;  Matt.  xvi.  17  ;  Gal.  v.  22. 

4.  How  does  the  Holy  Spirit  work  faith  in  us  ? 

By  the  means  of  grace,  especially  the  preaching  of  the  gospel. 

Rom.  X.  17;  1  Pet.  i.  23 ;  James  i.  18. 

5.  What  is  the  effect  of  faith  ? 

By  faith  we  are  justified  and  saved. 

Mark  xvi.  IG  ;  Acts  xvi.  31 ;  Rom.  x.  10 ;  Eph.  ii.  8,  9. 

6.  Is  faith  the  ground  or  cause  of  salvation  ? 

No :  Jesus  Christ  is  the  only  ground  of  our  salvation. 

Acts  iv.  12  ;  xv.  11 ;  Eph.  ii.  8,  9. 

7.  What,  then,  has  fliith  to  do  with  salvation? 

It  is  the  condition  of  salvation ;  because  it  accepts  and  appropriates 
Jesus  Christ  and  his  merits  to  our  personal  benefit. 

John  vi.  47  ;  Heb.  xi.  6. 

8.  What  is  the  nature  of  justifying  and  saving  foith? 

It  must  be  living,  and  bring  forth  good  works. 

Matt.  vii.  17,  20;  Gal.  v.  6. 

9.  Is  there  also  a  dead  faith  ? 

Yes :  the  devils  also  believe  and  tremble. 

1  Cor.  xiii.  2  ;  James  ii.  19,  20,  26. 

10.  Should  we  confess  our  faith?  • 

Yes:  we  should  openly  confess  Christ  before  men,  and  never  be 
ashamed  of  him. 

Matt.  X.  32,  33  ;  Rom.  x.  1 0  ;  i.  1 G. 


AN  EVANGELICAL  UNION  CATECHISM.  841 

XIII.  THE  APOSTLES'  CREED. 

1.  What  is  the  Apostles'  Creed? 

A  summary  of  the  chief  articles  of  tlie  Christian  faith  which  are 
necessary  to  our  salvation. 

2.  Why  is  it  called  the  Apostles'  Creed? 

Because  it  agrees  with  the  teaching  of  the  apostles. 

3.  Repeat  this  Creed. 

I  BELIEVE  IN  GOD  THE  FATHER  ALMIGHTY,  MAKEE  OF  HEAVEN  AND 

EABTH. 

AND  IN  JESUS  CUEIST  HIS  ONLY  -  BEGOTTEN  SON  OUE  LOED ;  WHO  WAS 
CONCEIVED  BY  THE  HOLY  GHOST,  BOEN  OF  THE  VIEGIN  MARY ;  SUFFERED 
UNDER  rONTIUS  PILATE,  WAS  CRUCIFIED,  DEAD,  AND  BURIED;  HE  DE- 
SCENDED INTO  hades;'  the  THIRD  DAY  HE  ROSE  FROM  THE  DEAD;  HE 
ASCENDED  INTO  HEAVEN;  AND  SITTETH  AT  THE  RIGHT  HAND  OF  GOD 
THE  FATHER  ALMIGHTY;  FEOM  THENCE  HE  SHALL  COME  TO  JUDGE  THE 
QUICK   AND   THE   DEAD. 

I  BELIEVE  IN  THE  HOLY  GHOST;  THE  HOLY  CATHOLIC  CHURCH,  THE 
COMMUNION  OF  SAINTS;  THE  FORGIVENESS  OF  SINS ;  THE  EESUEEECTION 
OF   THE   BODY,  AND   THE    LIFE   EVEELASTING.       AMEN. 

4.  How  is  the  Creed  divided  ? 

Into  three  parts,  which  correspond  to  the  three  persons  of  the  Holy 
Trinity. 

5.  Of  what  does  the  first  part  treat  ? 

Of  God  the  Father,  and  our  creation. 

6.  Of  what  does  the  second  part  treat  ? 

Of  God  the  Son,  and  our  redemption. 

7.  Of  what  does  the  third  part  treat  ? 

Of  God  the  Holy  Ghost,  and  our  sanctification. 

8.  Why  do  you  say,  */  believe?' 

Because  I  must  believe  for  myself,  and  become  personally  united 
to  Christ,  in  order  to  be  saved. 

Luke  vii.  50  ;  Rom.  i.  17 ;  Matt.  xxv.  8,  9. 

'  That  is,  the  region  of  tlie  dead— the  spirit-world.  The  usual  form  is  hell;  but  this  may 
easily  be  misunderstood.  Christ  was  certainly  also  in  paradise  between  his  death  and  resur- 
rection.    Compare  Luke  xxiii.  43 ;  Acts  ii.  31 ;   I  Pet.  iii.  19  ;  2  Pet.  iv.  6. 


S42  APPENDIX. 

XIV.  THE  EXISTENCE  AND  ATTRIBUTES  OF  GOD. 

1.  What  do  you  believe  concerning  God  the  Father  ? 

I    BELIEVE    IN    GOD    THE    FATHER    ALMIGHTY,    MAKER    OF    HEAVEN    AND 
EARTH. 

2.  What  is  God? 

God  is  the  eternal  and  perfect  Spirit,  the  Author  of  all  things,  and 
the  Giver  of  all  good. 

John  iv.  24  ;  1  John  i.  5  ;  iv.  8  ;  Matt.  v.  48  ;  James  i.  17. 

3.  Whence  do  you  know  the  existence  of  God  ? 

From  the  works  of  creation,  the  conscience  of  man,  tlie  history  of 
the  world,  and  from  the  Holy  Scriptures. 

Psa.  xix.  2-4  ;  Rom.  i.  19,  20  ;  ii.  14,  15  ;  Heb.  i.  1,  2  ;  2  Pet.  i.  19. 

4.  Are  there  any  reasonable  men  who  deny  the  existence  of  God  ? 

No ;  only  the  fool  says  in  his  heart,  There  is  no  God. 

Psa.  xiv.  1 . 

5.  What  are  the  principal  attributes  of  God  ? 

God  is  eternal,  almighty,  omnipresent,  omniscient,  most  wise,  holy, 
righteous,  long-suffering,  and  full  of  love,  mercy,  and  truth. 

Exod.  xxxiv.  6  ;  Psa.  ciii.  8  ;   1  Tim.  i.  17;  vi.  15,  IG. 

XV.  THE  UNITY  AND  TRINITY  OF  GOD. 

1.  Are  there  more  Gods  than  one? 

No ;  there  is  but  one  living  and  true  God. 

Deut.  vi.  4  ;  Isa.  xliv.  6 ;   1  Cor.  viii.  4  ;   1  John  v.  21. 

2.  But  is  not  God  triune  ? 

Yes:  God  is  triune  in  person,  but  one  in  essence  or  being. 

3.  Name  the  three  persons  in  the  one  Divine  Being. 

The  Father,  the  Son,  and  the  Holy  Ghost ;  and  these  three  are  one. 

Matt,  xxviii.  19;  2  Cor.  xiii.  13;  John  xiv.  IG. 

4.  Why  do  you  believe  in  the  Holy  Trinity  ? 

Because  God  has  so  revealed  himself  in  his  Word,  and  continues  so 
to  reveal  himself. 

5.  How  does  God  reveal  himself? 

As  Father  in  the  work  of  creation,  as  Son  in  the  work  of  redemp- 
tion, and  as  Holy  Spirit  in  the  work  of  sanctification. 

XVI.  THE  CREATION  OF  THE  WORLD. 

1.  Who  created  the  world? 
God  the  Father  Almighty. 

Gen.  i.  1  ;  Exod.  xx.  11  ;   Psa.  xxxiii.  G ;  Heb.  i.  10. 


AN  EVANGELICAL  UNION  CATECHISM.  343 

2.  What  do  you  mean  by  tlie  world  whicli  God  made  ? 

Heaven  and  earth,  and  all  that  in  them  is,  things  visible  and  invisi- 
ble, men  and  ano;els.  ,^     , 

'  '^  Exod.  XX.  11;  Col.  i.  16. 

3.  Through  whom  did  God  create  tlie  world  ? 

Through  his  Son,  the  eternal  Word. 

John  i.  3 ;  Col.  i.  15  ;  Heb.  i.  2 ;  Gen.  i.  3  ;  Psa.  xxxiii.  6. 

4.  When  did  God  create  the  world  ? 
In  the  beginning  of  time. 

Gen.  i.  1  ;  I'sa.  cii.  5, 

5.  Of  what  did  God  create  the  world  ? 

Out  of  nothing,  by  his  almighty  will. 

Heb.  xi.  3 ;  Kom.  iv.  1 1  ;  Eev.  iv.  II. 

6.  How  was  the  world  wlien  God  made  it? 

Very  good. 

•^  ^  Gen.  1.31. 

7.  For  what  end  did  God  create  the  world  ? 

For  his  own  glory,  and  for  the  happiness  of  his  creatures. 

Rom.  xi.  36  ;  xiv.  8  ;  Prov.  xvi.  4  ;  Psa.  cxlv.  10. 

8.  What  does  the  belief  in  creation  teach  you  ? 

That  in  all  the  works  of  creation  I  should  admire  and  adore  the  in- 
finite majesty,  power,  wisdom,  and  goodness  of  God. 

Psa.  xix.  1  ;  civ.  24. 

XVIL  PRESERVATION  AND  PROVIDENCE. 

1.  What  do  you  mean  by  the  preservation  of  the  world? 

That  God,  by  his  almighty  and  omnipresent  power,  keeps  the  world 
in  existence,  and,  by  his  goodness,  provides  all  his  creatures  with  food, 
raiment,  and  shelter. 

Psa.  xxiii.  1,2;  cxlv.  15,  IC  ;  Acts  xvii.  28  ;  Ileb.  i.  3. 

2.  Does  almighty  God  care  even  for  the  smallest  of  ins  creatures? 

Yes ;  even  for  the  fowls  of  the  air,  and  the  lilies  of  the  field ;  how 
much  more,  then,  for  man,  who  was  made  in  God's  image. 

Matt.  vi.  26,  28-31  ;  x.  29-31. 

3.  What  do  you  mean  by  the  providence  of  God  and  the  government  of  the  world  ? 

That  God  rules  the  world  according  to  an  eternal  plan  of  infinite 
wisdom  and  love,  and  causes  all  things,  even  sin  and  evil,  to  work  to- 
gether for  the  glory  of  his  name  and  the  welfare  of  his  children. 

Rom.  viii.  28  ;  Psa.  Ixxvi.  10  ;  Gen.  1.  20. 
[Examples  of  tlie  overruling  Providence  in  bringing  good  out  of  evil,  and  making  the 
wrath  of  man  to  praise  God  :   The  history  of  Joseph,  Gen.  1. ;  Pharaoh  and  the  Israelites, 
Exod.  ix.  k;  ;  Satan  and  Job;  the  treason  of  Judas  and  the  atoning  death  of  Christ] 


844  APPENDIX. 

4.  Is  there,  then,  no  such  thing  as  chance? 

No ;  all  things  come  from  the  wise  and  fatherly  will  of  God :  seed- 
time and  harvest,  heat  and  cold,  summer  and  winter,  day  and  night, 
wealth  and  poverty,  health  and  sickness,  life  and  death. 

Gen.  viii.  22  ;  Matt.  x.  29-31 ;  Luke  xii.  7;  xxi.  18. 

5.  What  should  the  helief  in  rrovidence  teach  you  ? 

To  be  thankful  in  prosperity,  patient  in  adversity,  and  at  all  times 
to  put  my  trust  in  God,  who  does  all  things  well. 

Psa.  xxxvii.  .5  ;  Ixxiii.  25,  2G ;  cxviii.  1  ;   Eom.  viii.  38,  39  ;   1  Pet.  iii.  7. 

XVIII.  THE  STATE  OF  INNOCENCE. 

1.  What  is  man  ? 

Man  is  a  rational  and  immortal  being  in  a  material  body. 

Gen.  ii.  7 ;  Eccles.  xii.  7 ;  Matt.  x.  28 ;  1  Thess.  v.  23. 

2.  How  did  God  create  man  ? 

God  created  man  in  his  own  image. 

Gen.  i.  27  ;  v.  1  ;  ix.  6  ;  1  Cor.  xi.  7 ;  Psa.  cxxxix.  14. 

3.  What  does  this  mean  ? 

God  made  man  pure  and  holy,  gave  him  dominion  over  nature,  and 
endowed  him  with  all  the  faculties  for  intellectual  and  moral  per- 
fection. 

Gen.  i.  26,  31  ;  Psa.  viii.  7-9  ;  Eccles.  vii.  29  ;  Eph.  iv.  24. 

4.  What  is  the  original  state  of  man  called  ? 

The  state  of  innocence. 

5.  Why  so? 

Because  man  was  free  from  sin,  and  knew  no  sin. 

C.  What  were  the  nnmes  of  our  first  parents? 

Adam  and  Eve. 

7.  Where  did  they  live  while  in  the  state  of  innocence? 

In  Paradise,  in  blessed  communion  with  God. 

Gen.  ii.  8. 

8.  Are  there  other  rational  beings  besides  men  ? 

Yes :  the  angels. 

9.  What  are  the  angels  ? 

Holy  and  blessed  spirits  in  heaven,  who  serve  God,  and  rejoice  in 

the  salvation  of  sinners. 

Ileb.  i.  14;  Luke  xv.  10;  Matt,  xviii.  10;  Psa.  ciii.  20. 

10.  Did  all  angels  remain  holy? 

No ;  some  fell  from  their  first  estate,  and  were  cast  out  of  heaven. 

2  Pet.  ii.  4 ;  Jude  6  ;  Matt.  xxv.  41. 


AN  EVANGELICAL  UNION  CATECHISM.  845 

XIX.  THE  FALL. 

1.  Did  our  first  parents  remain  in  the  state  of  innocence? 

No :  they  fell,  and  became  sinners. 

2.  Wherein  did  the  fall  consist  ? 

In  disobedience  to  God.         ^      ...  ^ 

Gen.  111.  G. 

3.  What  had  God  commanded  them  ? 

Not  to  eat  the  fruit  of  the  tree  of  the  knowledge  of  good  and  evil. 

Gen.  iii.  16,  17. 

4.  Why  did  God  give  them  this  commandment  ? 

In  order  to  exercise  them  in  obedience,  and  to  confirm  them  in 
goodness. 

5.  What  were  the  stages  of  the  fall  ? 

First,  doubt  of  the  word  of  God ;  then  pride  and  lust ;  and,  last, 
the  actual  transgression  by  eating  of  the  forbidden  fruit. 

Gen,  iii.  3-6. 

6.  Who  tempted  Adam  and  Eve  to  sin  ? 

The  devil,  in  the  disguise  of  a  serpent. 

Gen.  iii.  4 ;  John  viii,  44 ;  2  Cor.  xi,  3  ;  Rev.  xii.  9  ;  xx.  2. 

7.  Who  is  the  devil  ? 

The  chief  of  the  fallen  angels  and  the  prince  of  darkness. 

John  viii.  44  ;  Eph.  vi.  11, 12  :  James  iv.  7;  1  Pet.  v.  8,  9. 

8.  Was  the  fall  of  man  necessary  ? 

No :  man  might  and  ought  to  have  resisted  the  temptation,  as  the 
good  angels  did  in  heaven,  and  as  Jesus  did  in  the  wilderness. 

9.  What  were  the  consequences  of  the  fall  ? 

Death  and  expulsion  from  Paradise. 

Gen.  iii.  14-19,  24 ;  Eom.  v.  12  ;  vi.  23. 

10.  Wliat  is  death  ? 

All  temporal  and  eternal  evil;  but  more  particularly  the  (extinction 
of  physical  life. 

11.  Was  the  fall  of  man  confined  to  our  first  parents? 

No :  sin  and  death  have  passed  upon  all  the  descendants  of  Adam. 

Eom.  v.  12  ;  xi.  32 ;  Gal.  iii.  22. 

12.  Is  there,  then,  no  human  being  without  sin? 

Not  one,  except  only  Jesus  Christ,  who  redeemed  us  from  sin. 

Rom.  iii.  23  ;   1  John  i.  8  ;  Job  xv.  14-lG  ;  Isa.  liii.  6  ;  Heb.  iv.  15. 


846  APPENDIX. 

XX,  OF  SIN. 

1.  What  is  sin? 

The  transgression  of  the  law  of  God. 

1  John  iii.  4  ;  Rom.  iv.  15  ;  v.  13. 

2.  Whence  do  you  know  sin  ? 

From  the  natural  law  of  conscience,  but  more  fully  from  the  re- 
vealed law  of  God. 

Rom.  ii.  14,  15;  ill.  20;  vii.  7;  John  viii.  9. 
[Examples  of  the  power  of  conscience :  Adam,  Gen.  iii.  7-1 1  ;  Cain,  Gen.  iv.  13, 14 ;  the 
brothers  of  Joseph,  Gen.  xlii.  21 ;  David,  Psa.  li. ;   Herod,  Matt.  xiv.  2  ;  Judas,  Matt,  xxvii. 
3-5  ;  Felix,  Acts  xxiv.  25.] 

3.  Against  whom  can  we  sin  ? 

Against  God,  against  our  neighbor,  and  against  ourselves. 

4.  How  do  you  divide  sin  ? 

Into  original  or  inborn  sin  and  actual  sin. 

5.  W^hat  is  inborn  or  hereditary  sin  ? 

The  natural  depravity  or  sinful  disposition  which  we  inherit  from 
our  first  parents. 

Psa.  li.  5  ;  Job  xiv.  4  ;  John  iii.  G;  Rom.  v.  12. 

6.  Wherein  does  this  natural  depravity  consist  ? 

In  this,  that  man,  without  the  aid  of  divine  grace,  is  incapable  of 
good,  and  prone  to  all  evil. 

7.  What  are  actual  sins  ? 

All  evil  thonghts,  words,  and  deeds. 

Matt.  XV.  19  (evil  thoughts) ;  xii.  3G  (idle  words) ;  Gal.  v.  19-21  (the  works  of  the  flesh). 

8.  How  do  you  divide  actual  sins? 

Into  sins  of  commission  and  sins  of  omission. 

9.  What  is  a  sin  of  commission  ? 

The  doing  of  what  God  has  forbidden. 

10.  What  is  a  sin  of  omission  ? 

The  leaving  undone  what  God  has  commanded  us  to  do. 

Luke  xii.  47,  48 ;  James  iv.  17. 

11.  How  again  are  actual  sins  divided? 

Into  sins  of  weakness  and  sins  of  malice. 

12.  What  is  a  sin  of  weakness? 

A  sin  of  ignorance  or  carelessness,  followed  by  sincere  repentance, 
as  in  the  case  of  David  and  Peter. 

Gal.  vi.  1  :   Psa.  li.  :  Matt.  xxvi.  69  sq. 


AN  EVANGELICAL  UNION  CATECHISM.  847 

13.  What  is  a  sin  of  malice  ? 

A  sin  which  is  committed  knowingly  and  willfully,  as  the  treason 

0        UC  as.  jj^^  ^ .   ^^_  X.  26,  27  ;   1  John  v.  16;  2  Pet.  ii.  20-22. 

14.  Can  all  sins  be  forgiven? 

All  sins  can  be  forgiven  for  Christ's  sake,  on  condition  of  repent- 
ance ;  with  the  only  exception  of  the  sin  against  the  Holy  Ghost,  or 
total  and  final  impenitence. 

Matt.  xii.  31 ;  Mark  iii.  20. 

XXI.  PUNISHMENT  OF  SIN. 

1.  What  have  we  deserved  by  our  sins? 

God's  righteous  wrath  and  punishment. 

Kom.  i.  18  ;  John  iii.  3G  ;  Gal.  iii.  10. 
[Examples  of  punishment :  The  fallen  angels — 2  Pet.  ii.  4;  Adam  and  Eve — Gen.  iii.  14- 
24 ;  the  generation  of  the  flood — Gen.  vi.  8  ;  Sodom  and  Gomorrah — Gen.  xix.  24,  25 ;  2 
Pet.  ii.  6  ;  Lot's  wife — Gen.  xix.  2G  ;  Pharoah  and  the  Egyptians — Exod.  xiv.  23-28.] 

2.  Why  does  God  punish  sin  ? 

Because  he  is  holy  and  just. 

Psa.  V.  4;  Ilab.  i.  13. 

3.  How  does  God  punish  sin? 

With  temporal  and  eternal  death. 

Gen.  ii.  17;  Ezek.  xviii.  4 ;  Rom.  vi.  23 ;  James  i.  15. 

4.  What  are  the  temporal  punishments  of  sin  ? 

A  bad  conscience,  sickness,  all  sorts  of  evil  and  miser}',  and  phys- 
ical death. 

Isa.  xlvni.  22  ;  Rom.  ii.  8,  9  ;  vi.  23, 

5.  Have  not  the  children  of  God  also  to  suffer  affliction  and  death  ? 

Yes;  but  God  causes  the  sufferings  of  this  present  life  to  advance 
the  believer  in  holiness,  and  to  prepare  him  for  the  joys  of  heaven. 

Prov.  iii.  12  ;  Rom.  v.  3-5  ;  viii.  18  ;  2  Cor.  iv.  17. 

6.  Wherein  does  the  eternal  punishment  of  sin  consist  ? 

In  the  entire  separation  of  the  sinner  from  God,  and  the  endless 
pains  of  hell. 

Matt.  XXV.  30,  41,  4G  ;  Mark  ix.  44  ;  Rev.  xiv.  10;  xx.  10, 

7.  Will  God  punish  all  sinners  alike  ? 

God  punishes  every  sinner  according  to  the  degree  of  his  guilt. 

Luke  xii.  47,  48  ;  Matt.  xi.  21-24  ;  Rom.  ii.  12. 

8.  Can  we  deliver  ourselves  from  sin  ? 

By  no  means ;  but,  if  left  to  ourselves,  we  daily  increase  our  guilt. 

Psa.  xlix.  7  ;  Job  ix.  2,  3  ;  Rom.  vii.  24. 


S4S  APPENDIX. 

XXII.  PREPARATION  FOR  SALVATION. 

1.  Did  God  leave  man  to  the  power  of  sin  and  death  ? 

No ;  God  lias  wrought  out  an  everlasting  salvation. 

Isa.  xlv.  17:  Ileb.  ix.  12. 

2.  What  do  you  mean  by  salvation  ? 

Deliverance  from  sin  and  death,  and  the  reunion  of  man  with  God 
through  Jesus  Christ. 

3.  Why  has  God  wrought  out  such  a  salvation  ? 

Because  God  is  love,  and  has  no  pleasure  in  the  death  of  the  sinner. 

Ezek.  xxxiii.  11  ;  2  Pet.  iii.  9 ;  1  Tim.  ii.  4 ;  John  iii.  IC. 

4.  Will  all  men,  then,  be  saved? 

Only  those  will  be  saved  who  truly  believe  in  Jesus  Christ,  and  ac- 
cept his  benefits. 

Matt.  vii.  13,  14;  Mark  xvi.  IG;  John  iii.  36. 

5.  When  did  God  determine  to  save  men  ? 

From  eternity. 

Eph.  i.  4  ;  2  Tim.  i.  9  ;  1  Pet.  i.  20  ;  Matt.  xxv.  34, 

6.  When  did  he  first  promise  salvation  ? 

Immediately  after  the  fall,  when  he  said  that  the  seed  of  the  wom- 
an shall  bruise  the  serpent's  head. 

Gen.  iii.  1.5. 

7.  What  does  this  mean  ? 

That  Christ,  the  son  of  Mary,  will  destroy  the  power  of  sin  and  the 
devil.  ^  -  ,    ...  _ 

1  John  111.  8. 

8.  Tiirongh  whom  did  God  further  promise  salvation? 

Through  the  patriarchs  Abraham,  Isaac,  and  Jacob,  through  Moses, 
and  the  prophets  of  the  old  dispensation. 

Acts  x.  43  ;  Hob.  i.  1 ,  2  ;  Rom.  i.  1 ,  2. 

9.  Did  God  also  foreshadow  this  sjilvation  ? 

Yes:  in  the  law,  in  the  worship,  and  in  the  whole  history  of  the 
people  of  Israel.         tt  i.      ,    i>  .    i  ^         r 

^      ^  Heb.  X.  1 ;  Rom.  xv.  4  ;  1  Cor.  x.  6. 

10.  Who  was  the  last  prophet  of  the  old  dispensation? 
John  the  Baptist. 

11.  What  was  the  mission  of  John  the  Baptist? 

He  prepared  the  way  of  the  Lord,  and  pointed  to  the  Lamb  of  God 
which  taketh  away  the  sin  of  the  world. 

Isa.  xl.  3-5 ;  Mai.  iii.  1 ;  iv.  5 ;  Matt.  iii.  1,2;  John  i.  29. 


AN  EVANGELICAL  UNION  CATECHISM.  849 

12.  When  did  God  cany  out  the  plan  of  salvation  ? 

When  the  time  of  preparation  was  fulfilled. 

Mark  i.  15  ;  Gal.  iv.  4. 

13.  Through  whom  did  God  cany  out  the  plan  of  salvation? 

Through  his  only-begotten  Son,  Jesus  Christ. 

1  Tim.  i.  15. 

XXIIL  JESUS  CHRIST.— HIS  NAMES. 

1.  What  do  you  believe  concerning  Jesus  Christ? 

I  BELIEVE  IN  JESUS  CHKIST,  GOd's  ONLY  -  BEGOTTEN  SON  OUR  LOKD ; 
WHO  WAS  CONCEIVED  BY  THE  HOLY  GHOST,  BOEN  OF  THE  VIRGIN  MARY ; 
SUFFERED  UNDER  PONTIUS  PILATE,  WAS  CRUCIFIED,  DEAD,  AND  BURIED; 
HE  DESCENDED  INTO  HADES  ;  THE  THIRD  DAY  HE  ROSE  FROM  THE  DEAD; 
HE  ASCENDED  INTO  HEAVEN;  AND  SITTETH  AT  THE  EIGHT  HAND  OF 
GOD  THE  FATHER  ALMIGHTY;  FROM  THENCE  HE  SHALL  COME  TO  JUDGE 
THE    QUICK   AND   THE   DEAD. 

2.  What  does  the  name  Jesus  signify  ? 

Jesus  means  a  Saviour. 

3.  Why  is  he  called  Jesus  ? 

Because  he  saved  us  from  sin  and  death. 

Psa.  cxxx.  8  ;  Matt.  i.  21  ;  Luke  i.  31  ;  Acts  v.  31. 

4.  What  does  the  name  Christ  signify  ? 

Christ,  or  Messiah,  means  the  Anointed. 

John  i.  41. 

5.  Why  is  he  called  Christ  ? 

Because  he  was  anointed  with  the  Holy  Spirit  to  be  our  perfect  and 
eternal  Prophet,  Priest,  and  King. 

Isa.  Ixi.  1 ;  Luke  iii.  22  ;  Acts  x.  38. 

6.  Why  are  believers  called  Christians  ? 

Because,  being  united  to  Christ  by  faith,  and  partakers  of  his  anoint- 
ing, they  should  follow  his  example  and  be  transformed  more  and 
more  into  his  holy  image. 

Acts  xi.  2G  ;  Eph.  v.  30 ;   1  John  ii.  20,  27  ;  1  Tet.  ii.  9  ;  1  John  iii.  2. 

XXIV.  OF  THE  PERSON  OF  CHRIST. 
1.  What  do  you  believe  concerning  the  person  of  Christ? 

Jesus  Christ  is  the  God-man,  or  true  God  and  true  man  in  one  per- 
son, forever. 


850  APPENDIX. 

2.  Wliy  must  he  unite  the  divine  and  human  natures  in  his  person? 

That  lie  might  be  the  Mediator  between  God  and  man,  and  recon- 
cile them. 

1  Tim.  ii.  5,  G  ;  2  Cor.  v.  19.  • 

3.  How  do  you  prove  the  true  divinity  of  Christ  ? 

From  the  divine  names,  the  divine  attributes,  the  divine  works,  and 
the  divine  honors  of  Christ. 

John  i.  1  ;  x.  30 ;  xx.  28  ;   1  John  v.  20 ;  Rom.  ix.  5 ;  Col.  i.  15,  16 ;  ii.  9  ;  Heb.  i.  3, 10. 

4.  How  do  you  prove  the  true  humanity  of  Christ? 

From  his  birth,  his  growth,  his  temptation,  his  sufferings,  his  death 
and  burial. 

John  i.  14;  Kom.  i.  3;  Heb.  ii.  14;  Phil.  ii.  7, 

5.  Did  Christ  become  like  tmto  us  in  all  things  ? 

Yes,  in  all  things,  sin  only  excepted. 

Heb.  iv.  15. 

6.  What  do  you  mean  by  the  sinlessness  of  Jesus? 

His  freedom  from  original  and  actual  sin,  and  his  perfect  holiness. 

John  viii.  46 ;  2  Cor.  v.  21 ;  1  John.  iii.  5 ;   1  Pet.  ii.  22  ;  Heb.  vii.  20. 

7.  Was  not  Christ  tempted  like  the  first  Adam  ? 

Yes :  he  was  tempted  by  the  devil,  but  he  overcame  temptation,  ful- 
filled the  law,  and  revealed  righteousness  and  life. 

Matt.  iv.  1-10;   Heb.  iv.  15;  v.  7-9;  Rom.  v.  18. 

XXV.  THE  TWO  STATES  OF  CHRIST. 

1.  What  are  the  two  states  or  conditions  in  the  history  of  Christ? 

The  state  of  humiliation  and  the  state  of  exaltation. 

Phil.  ii.  5-11 ;  2  Cor.  viii.  9  ;  Eph.  iv.  9,  10 ;  Heb.  ii.  9-11. 

2.  What  do  you  mean  by  the  humiliation  of  Christ? 

From  infinite  love  to  us,  Christ  freely  laid  aside  his  divine  glory 
and  majesty,  and  took  upon  himself  the  form  of  a  servant. 

3.  What  belongs  to  the  state  of  humiliation  ? 

Christ's  conception  and  birth,  his  passion  and  death,  his  burial,  and 
descent  into  Hades. 

4.  What  do  you  mean  by  the  exaltation  of  Christ  ? 

After  completing  the  work  of  redemption,  he  i-eturned  to  the  full 
ixtssession  of  his  eternal  divine  glory,  and  raised  human  nature  to  a 
^>luvre  in  this  c'lory. 

^       "^  Juhn  xvn.  ;>,  24. 

5.  What  are  the  stages  of  his  exaltation  ? 

His  resurrection,  his  ascension,  his  sitting  at  the  right  hand  of  God, 
and  his  return  to  judgment. 


AN  EVANGELICAL  UNION  CATECHISM.  851 

G.  What  do  you  learn  from  the  two  states  of  Christ  ? 

That  I  should  follow  my  Saviour  in  the  path  of  humility  and  self- 
denial,  so  that  I  may  become  partaker  also  of  his  divine  glory  and 
maiesty. 

■'       -^  Phil.  ii.  5-7  ;  2  Tim.  ii.  1 1 ,  12  ;  1  Pet.  iv.  1 3. 

XXVL  BIRTH  AND  CHILDHOOD  OF  CHRIST. 

1.  What  do  you  believe  concerning  the  birth  of  Jesus? 

He  was  conceived  by  the  power  of  the  Holy  Spirit,  and  born  of  the 
Virgin  Mary,  of  the  house  of  David,  a  true  man,  yet  without  sin. 

Luke  i.  35  ;  Matt.  i.  18 ;  John  i.  14  ;   Gal.  iv.  4. 

2.  Why  did  the  eternal  Son  of  God  take  up  our  human  nature  into  fellowship  with  his 
divine  person? 

In  order  that  he  might  live,  suffer,  die,  and  rise  again  for  us,  and 
thus  accomplish  in  our  nature  the  redemption  of  man. 

Gal.  iv.  4,  5  ;  Matt.  xx.  28  ;  Tit.  ii.  14. 

3.  When  was  Jesus  born  ? 

During  the  reign  of  Augustus,  the  Koman  emperor,  and  Herod  the 
Great,  the  king  of  tlie  Jews. 

Luke  ii.  1 ;  Matt.  ii.  1. 

4.  Where  was  Jesus  born  ? 

In  a  stable  at  Bethlehem  in  Judea. 

Micah  V.  2 ;  Matt.  ii.  1  ;  Luke  ii.  4,  7, 12. 

5.  Why  was  Jesus  born  in  such  poverty  ? 

That  by  his  poverty  he  might  make  us  rich,  and  draw  even  the 
humblest  to  himself. 

2  Cor.  viii.  9  ;  Luke  ix.  58. 

6.  What  did  the  angels  in  heaven  do  at  the  birth  of  Jesus  ? 

They  rejoiced,  and  sang, '  Glory  to  God  in  tlie  highest,  and  on  earth 
peace,  good  will  toward  men.' 

Luke  ii.  14. 

7.  What  else  took  place  at  the  birth  of  Jesus  ? 

The  Jewish  shepherds  from  the  field,  and  the  heathen  sages  from 
the  East,  came  and  worshiped  the  child  in  the  manger. 

Luke  ii.  15-20;  Matt.  ii.  1-11. 

8.  What  occurred  on  the  eighth  day  after  Christ's  birth  ? 

He  was  circumcised  according  to  the  custom  of  the  Jews,  and  called 
Jesus. 

Luke  ii.  21 ;  Matt.  i.  21  ;  Gen.  xvii.  22. 


852  APPENDIX. 

9.  What  do  you  know  of  the  childhood  of  Jesus  ? 

When  he  was  twelve  3'ears  of  age  he  sat  in  the  temple  at  Jerusalem, 
in  the  midst  of  the  'doctors,  both  hearing  them  and  asking  them  ques- 
tions, and  had  his  chief  delight  in  religion. 

Luke  ii.  46-49. 

10.  What  else  is  reported  of  Jesus  in  his  youth  ? 

That  he  was  subject  to  his  parents,  and  increased  in  wisdom  and 
stature,  and  in  favor  with  God  and  men. 

Luke  ii.  51,52;  Heb.  v.  8. 

11.  What  benefit  do  you  derive  from  the  birth  and  childhood  of  Jesus? 

He  has  redeemed  our  infancy  and  childhood,  and  consecrated  it  to 
God ;  and  has  left  to  children  a  perfect  pattern  of  obedience. 

XXVII.  PUBLIC  LIFE  AND  WORK  OF  CHRIST. 

1.  Where  and  how  did  Jesus  grow  up? 

At  Nazareth  in  Galilee,  in  poverty  and  humility,  as  the  son  of  a 
carpenter,  ..  .  ,,  ,    .       ^ ,    . 

^  Matt.  Ji.  23 ;  xiii.  55  ;  Mark  vi.  3  ;  John  i.  45,  4G  ;  vi.  42. 

2.  What  took  place  before  he  commenced  his  public  ministry  ? 

He  was  baptized  in  the  Jordan,  by  John  the  Baptist. 

Matt.  iii.  13-17  ;  Luke  iii.  21,  22  ;  John  i.  32,  33. 

3.  Why  was  he  baptized  ? 

That  he  might  fulfill  all  righteousness,  and  be  solemnly  consecrated 
to  his  public  ministry.  

'■  "  Matt.  m.  15. 

4.  What  happened  at  the  baptism  of  Jesus? 

The  Holy  Ghost  descended  upon  him  like  a  dove,  and  a  voice  from 
heaven  said, '  This  is  my  beloved  Son,  in  whom  I  am  well  pleased.' 

Matt.  iii.  IG,  17. 

5.  What  followed  after  the  baptism  of  Jesus  ? 

He  was  tempted  by  the  devil  in  the  wilderness,  as  Adam  and  Eve 
were  tempted  in  Paradise ;  but  he  overcame  the  temptation. 

Matt.  iv.  1-11 ;  Luke  iv.  1-13. 

6.  When  did  Christ  enter  upon  his  public  ministry? 
In  the  thirtieth  year  of  his  age. 

Luke  iii.  23, 

7.  How  long  did  his  public  life  last? 

About  three  years. 


AN  EVANGELICAL  UNION  CATECHISM.  853 

8.  Wherein  did  it  consist  ? 

He  called  and  trained  twelve  apostles,  taught  the  purest  truth, 
and  confirmed  it  by  the  holiest  life,  and  by  miracles  of  power  and 
mercy. 

9.  What  was  the  design  or  purpose  of  Christ  ? 

To  found  the  kingdom  of  heaven  on  earth,  which  is  to  embrace  the 
whole  human  family,  and  to  last  forever. 

Matt.  xvi.  18,  19 ;  xxi.  43;  xxviii.  19  ;  John  xviii.  36,  37. 

10.  By  what  means  was  Christ's  kingdom  to  be  founded  and  promoted  ? 

Not  by  force,  or  any  carnal  weapons,  but  by  spiritual  and  moral 
means,  even  his  passion  and  death. 

John  xviii.  3G  ;  2  Cor.  x.  4  ;  Acts  xiv.  22. 

11.  Of  what  benefit  is  the  public  life  of  Christ  to  you? 

It  is  the  perfect  exemplar  of  piety  and  virtue,  or  of  love  to  God 
and  love  to  man,  for  our  imitation. 

John  xii.  26 ;  xv.  10  ;  Phil.  ii.  5  ;   1  Pet.  ii.  21  ;   1  John  ii.  G  ;  iii.  16. 

XXVIIL  THE  PASSION  AND  DEATH  OF  JESUS. 

1.  When  did  Jesus  suffer? 

During  the  whole  period  of  his  life  on  earth. 

2.  What  did  he  suffer? 

Poverty  and  sorrow,  and  the  hatred  and  opposition  of  the  ungodly 
world.  ^     , .. 

Isa.  hii.  3  ;  Luke  ix.  58  ;  Heb.  xii.  3. 

3.  When  did  he  suffer  most  ? 

At  the  end  of  his  earthly  life,  in  the  garden  of  Gethsemane,  before 
Caiaphas  and  Pontius  Pilate,  and  on  the  cross. 

4.  What  did  he  suffer  there  ? 

He  suffered  unutterable  pains  in  body  and  soul,  and  bore  the  guilt 
of  the  whole  world. 

Matt.  xxvi.  and  xxvii.  ;  Mark  xiv.  and  xv. ;   Luke  xxii.  and  xxiii.  ;  John  xviii.  and  xix. 

5.  Name  the  chief  events  of  his  passion. 

He  was  betrayed  by  Judas,  taken  prisoner,  denied  by  Peter,  dragged 
before  the  Jewish  and  heathen  tribunals,  mocked,  scourged,  crowned 
with  thorns,  unjustly  condemned,  and  crucified  between  two  male- 
factors. 

6.  What  death  did  Christ  die? 

The  most  painful  and  ignominious  death  of  the  cross. 


854  APPENDIX. 

7.  How  did  he  suffer  all  this  ? 

Like  a  lamb ;  with  meekness,  patience,  and  resignation  to  the  holy 
will  of  God.  ^     ,...  „    ,,  .  „„    ,  ,^     ..  „„ 

Isa.  liii.  7  ;  Matt,  xxvi,  38  ;  1  Pet.  u.  23. 

8.  "Why  did  Christ  thus  suffer  and  die  ? 

Not  for  his  own  sake,  but  in  our  stead  and  for  our  benefit,  out  of 
free  and  boundless  love. 

Isa.  liii.  4,  .5 ;   Matt.  xxvi.  28  ;  2  Cor.  v.  21. 
y.  What  benefit  do  you  derive  from  Christ's  passion  and  death  ? 

He  has  redeemed  us  from  the  guilt  and  power  of  sin,  and  reconciled 
us  to  God. 

John  i.  29  ;   1  Cor.  xv.  3  ;  2  Cor.  v.  19  ;  Gal.  iii.  13  ;  1  John  i.  7. 

10.  What  other  benefit  do  you  derive  from  it  ? 

He  has  left  us  an  example  of  perfect  gentleness,  meekness,  and 
patience  under  suffering. 

1  Pet.  ii.  21  ;  Heb.  xii.  2  ;  Phil.  ii.  5  ;  1  John  ii.  6. 

11.  What  should  you  learn  from  Christ's  passion? 

To  be  forever  thankful  to  him,  and  to  live  no  longer  unto  sin,  but 
unto  hiin  only  who  died  for  us. 

Gal.  ii.  20  ;  v.  24  ;  vi.  14  ;  2  Cor.  v.  IT.. 

XXIX.  THE  BURIAL  OF  CHRIST,  AND  HIS  DESCENT  INTO  HADES. 

1.  What  took  place  after  the  death  of  Jesus  ? 

His  body  was  laid  in  a  new  sepulchre  in  a  garden,  by  his  disciples, 
Joseph  of  Arimathea  and  Nicodemus,  but  did  not  see  corrujition. 

John  xix.  38-42  ;   Mark  xv.  43-4G  ;   Acts  ii.  31  ;  xiii,  29 ;   1  Cor.  xv.  4. 

2.  What  does  the  burial  of  Christ  teach  you  ? 

That  he  truly  died,  and  thus  completed  the  full  measure  of  man's 
lot  on  earth. 

3.  What  comfort  do  you  derive  from  the  burial  of  Jesus  ? 

He  deprived  the  grave  of  its  terrors,  and  consecrated  it  for  be- 
lievers, so  tliat  their  bodies  sleep  in  Jesus  in  the  hope  of  a  blissful 
resurrection. 

Phil.  i.  21  ;  Rev.  xiv.  13 ;   1  Thess.  iv.  14;  2  Tim,  i.  10. 

4.  Where  was  the  soul  of  Christ  while  his  body  rested  in  the  grave? 
In  paradise  and  in  the  realm  of  departed  spirits. 

Luke  xxiii.  43  ;  Acts  ii.  27,  31  ;  Eph.  iv.  8,  9  ;  Phil.  ii.  10 ;  John  xx.  17. 


AN  EVANGELICAL  UNION  CATECHISM.  855 

5.  What  comfort  do  you  derive  from  Christ's  descent  into  hades,  or  the  realm  of  the 
dead? 

He  delivered  us  from  the  terrors  of  hell,  and  opened  the  gate  of 
heaven  to  all  believers. 

1  Pet.  iii.  18,  19  ;  iv.  6 ;  Col.  ii.  15 ;   1  Cor.  xv.  55,  57 ;  Rev.  i.  18  ;  Luke  xxiii.  43. 

XXX.  THE  RESURRECTION  AND  ASCENSION  OF  CHRIST. 

1.  What  does  the  Bible  teach  concerning  the  resurrection  of  Christ? 

On  the  third  day  after  his  crucifixion  Christ  rose  from  the  grave  in 
his  glorified  body,  as  the  conqueror  of  death  and  the  prince  of  life, 
and  appeared  repeatedly  to  his  disciples. 

Matt,  xxviii.  ;  Mark  xvi.  ;  Luke  xxiv.  ;  John  xx.  and  xxi. ;  1  Cor.  xv.  3-8. 

2.  What  is  the  import  of  this  event  ? 

By  his  resurrection  Christ  completed  the  work  of  redemption, 
brought  life  and  immortality  to  light,  and  gave  us  a  sure  pledge  of 
our  blessed  resurrection. 

John  xi.  25  ;  xiv.  19  ;  Rom.  iv.  25 ;  1  Cor.  xv.  20-22  ;  2  Tim.  i.  10. 

3.  How  should  this  fiiith  move  you  ? 

To  arise  from  the  death  of  sin,  and  to  walk  with  Christ  in  newness 
of  life. 

Eph.  V.  14  ;   Rom.  vi.  4. 

4.  What  do  you  believe  concerning  the  ascension  of  Christ  ? 

Forty  days  after  his  resurrection  Christ  ascended  visibly  to  heaven 
from  Mount  Olivet,  in  the  presence  of  the  apostles,  and  sat  down  at 
the  right  hand  of  God. 

Mark  xvi.  19  ;  Luke  xxiv.  50,  51  ;   Acts  i.  9-11. 

5.  Is  Christ,  then,  absent  from  us  ? 

Certainly  not :  he  is  always  invisibly  present  with  his  people  by  his 
Word  and  Spirit,  in  the  full  power  of  his  mediatorial  work,  even  to 
the  end  of  the.Avorld. 

Matt,  xviii.  20 ;  xxviii.  20  ;   Eph.  i.  23. 

6.  What  should  the  ascension  of  Christ  teach  you  ? 

To  seek  those  things  which  are  above,  so  that  we  may  become  par- 
takers at  last  of  his  hea\enly  glory. 

Col.  iii.  1,2;  Phil.  iii.  20;  John  xvii.  24. 
YOL.  III.— I  I  I 


856  APPENDIX. 

XXXI.    CHRIST'S   SITTING  AT  THE  RIGHT   HAND  OF  GOD,  AND  HIS 
RETURN  TO  JUDGMENT. 

1.  What  do  you  mean  by  saying,  'He  sitteth  at  tlie  right  hand  of  God  the  Father  Al- 
mighty ?' 

That  Christ,  as  the  God-man,  lias  part  in  the  eternal  glory  and  al- 
mighty power  of  God. 

Mark  xvi.  19  ;  Matt,  xxviii.  18  ;   1  Pet.  iii.  22  ;  Eph.  i.  20-23. 

2.  Wiiat  is  the  work  of  Christ  in  heaven  ? 

He  rules  and  keeps  his  Church  as  a  mighty  King,  and  he  intercedes 
for  us  as  a  merciful  High-priest. 

1  Cor.  XV.  25  ;  Rom.  viii.  34  ;    1  John  ii.  1. 

3.  What  comfort  do  you  derive  from  this  fiiith  ? 

That  at  all  times,  even  in  tribulation  and  persecution,  we  are  sure 
of  the  almighty  protection  of  our  Saviour,  who  rules  and  overrules  all 
things  for  our  good,  and  will  take  us  up  at  last  to  himself  in  heaven. 

John  X.  28  ;  xvi.  33  ;  Rom.  viii.  28,  31-39. 

4.  What  does  the  Bible  teach  concerning  the  second  coming  of  Christ  ? 

On  the  last  day  Christ  will  appear  in  great  power  and  glory,  raise 
the  dead,  and  judge  the  world  in  righteousness. 

Matt.  XXV.  31,  32  ;  Acts  x.  42  ;  xvii.  31. 

5.  What  will  he  judge. 

The  thoughts,  words,  and  deeds  of  men. 

1  Cor.  iv.  5  ;  Matt.  xii.  36,  37 ;  Rom.  ii.  6  ; 

6.  How  will  he  hold  judgment  ? 

He  will  separate  the  righteous  from  the  wicked,  bring  to  light  all 
tlieir  works,  and  award  everlasting  life  and  everlasting  punishment. 

Matt.  XXV.  32,  33,  4G :  2  Cor.  v.  10;  John  v.  29. 

7.  Do  we  know  the  time  of  the  coming  of  Christ?  * 

No :  God  alone  knows  the  day  and  the  hour  wlien  the  Son  of  Man 
shall  come.     ^^^^^^  ^^.^  ^^  _  ^^^^^^^  ^...  ^^  _  ^^^^  .^ ,  ^  ^i^^^^  ^.  2. 

8.  What  should  we  do,  therefore  ? 

We  should  watch  and  pray,  and  always  be  ready  for  tlie  great  day 
of  iuderment.        ,,  „    .r  ,      ••  „-    ,,  ,  ,« 

•'       *=  Matt.  XXV.  13;  Luke  xu.  37;  Matt.  XXV.  1-13. 

9.  Have  the  pious  any  reason  to  be  afraid  of  the  judgment-day  ? 

No :  to  the  ungodly  it  will  indeed  be  a  day  of  terror,  but  to  the 
godly  a  day  of  joy  and  complete  redemption. 

Luke  xxi.  28  ;  xxiii.  .30  ;   Rev.  xxii.  20. 


AN  EVANGELICAL  UNION  CATECHISM.  857 

XXXir.  THE  THREEFOLD  OFFICE  AND  WORK  OF  CHRIST. 

1.  What  are  the  three  offices  of  Christ? 

He  is  our  Prophet,  Priest,  and  King. 

2.  Were  there  such  offices  before  the  time  of  Christ  ?  • 

Yes :  there  were  prophets,  priests,  and  kings  in  the  Jewish  economy, 
who  were  types  and  forerunners  of  Clirist. 

3.  How  is  Christ  distinguished  from  them  ? 

Christ  unites  all  these  offices  in  himself,  and  is  the  last  and  perfect 
Prophet,  Priest,  and  King  of  redeemed  humanity,  forever. 

4.  What  do  you  mean  by  the  proplietical  office  of  Christ  ? 

Christ  is  the  light  of  the  world,  and  the  truth  itself,  and  has  fully 
revealed  to  us  the  will  and  counsel  of  God,  in  his  doctrine  and  by  his 
example. 

^  John  viii.  12  ;  xiv.  C ;  xv.  15  ;  Col.  ii.  3. 

f).  Wliat  belongs  to  his  prophetical  office  ? 

His  doctrine,  prophecies,  and  miracles. 

(5.  What  do  you  mean  by  the  priestly  office  of  Christ  ? 

Christ  has  reconciled  us  to  God  forever  by  his  own  perfect  sacrifice 
on  the  cross,  and  intercedes  continually  for  us  at  the  right  hand  of  the 
Father,  as  our  eternal  High-priest. 

Heb.  V.  6  ;  x.  U  ;  2  Cor.  v.  21 ;   1  John  ii.  1 ;  Rom.  viii.  34. 

7.  What  do  you  mean  by  the  kingly  office  of  Christ  ? 

Christ  is  the  head  of  his  Church  in  heaven  and  on  earth,  ruling  it  by 
liis  Word  and  Spirit,  protecting  it  against  all  enemies,  and  directing 
all  things  for  his  glory  and  the  good  of  his  people. 

Luke  1.  33 ;  1  Cor.  xv.  25  ;  Eph.  i,  22,  23  ;  Rom.  viii.  28. 

XXXIII.  OF  THE  HOLY  SPIRIT. 

1 .  What  do  you  believe  concerning  the  Holy  Spirit  ? 

I  BELIEVE  IN  THE  HOLY  GHOST;  THE  HOLY  CATHOLIC  CHUECH ;  THE 
COMMUNION  OF  SAINTS;  THE  FORGR^ENESS  OF  SINS ;  THE  KESURRECTION 
OF   THE    BODY,  AND   THE   LIFE   EVERLASTING. 

2.  Is  not  the  work  of  Christ  sufficient  for  our  salvation  ? 

Certainly  it  is;  but  it  must  be  applied  to  our  personal  benefit  by 
the  Holy  Spirit. 

1  Cor.  xii.  3  ;  Rom.  viii.  9  ;  Gal.  iv.  G  ;  Tit.  iii.  5,  6. 


856  APPENDIX. 

3.  How  is  this  done  ? 

The  liolj  Spirit  testifies  of  Christ  as  the  Saviour  of  siuners,  unites 
us  to  liim  by  faith,  and  makes  us  partakers  of  all  his  benefits. 

John  xiv.  26;  xv.  2G;  xvi.  13,  14. 

4.  Who  is  the  Holy  Spirit  ? 

The  third  person  in  tlie  Holy  Trinity,  proceeding  from  the  Father, 
and  sent  by  the  Father  and  the  Son. 

Matt,  xxviii.  1 !) ;  2  Cor.  xiii.  13  ;  John  xiv.  26 ;  xv.  26. 

5.  Why  do  you  believe  in  the  divinity  of  the  Holy  Spirit  ? 

Because  the  Bible  makes  him  equal  with  the  Father  and  the  Son, 
and  ascribes  to  him  divine  names,  attributes,  works,  and  honors. 

Matt,  xxviii.  19  :  2  Cor.  xiii.  13  ;  Acts  v.  3,  4 ;  John  xiv.  16,  17,  26  ;  1  Pet.  i.  2  ;  iv.  14. 

6.  What  is  the  work  or  office  of  the  Holy  Spirit? 

The  regeneration,  sanctitication,  and  glorification  of  the  redeemed. 

John  iii.  5,  6  ;  Tit.  iii.  5-7 ;   1  Cor.  iii.  16  ;  vi.  1 1 ;  Gal,  v.  22. 

7.  What  does  this  mean  ? 

The  Holy  Spirit  creates,  preserves,  promotes,  and  perfects  the  Chris- 
tian life  in  the  children  of  God. 

8.  Was  not  the  Holy  Spirit  active  before  Christ  ? 

Yes :  the  Spirit  wrought  in  the  creation,  inspired  the  prophets,  sanc- 
tified believers  under  the  Jewish  dispensation,  and  comforted  them  by 
tlie  hope  of  the  future  redemption. 

Gen.  i.  2  ;  Job  xxxiii.  4  ;  Psa.  li.  11  ;  1  Pet.  i.  10,  1 1  ;  2  Pet.  i.  21, 

9.  How  does  the  Spirit  work  in  the  new  dispensation  ? 

As  the  Spirit  of  Jesus  Christ,  applying  to  us  the  fullness  of  the  ac- 
complished redemption,  and  making  us  children  of  God  and  heirs  of 
life  everlasting.  ^  ,  .    ^  „ 

^  Rom.  viii.  15-17  ;  Gal.  iv.  5-7, 

10.  When  was  the  Holy  Spirit  poured  out  in  this  fullness  upon  the  apostles? 

On  the  day  of  Pentecost,  the  fiftieth  day  after  the  resurrection  of 

"^^  *  Acts  ii.  4-13;  John  xiv.  16;  xv.  26. 

11.  Was  the  effusion  of  the  Spirit  confined  to  the  day  of  Pentecost? 

No:  the  Spirit  works  continually  in  Christendom  through  the 
means  of  grace,  and  dwells  in  all  true  believers  as  their  guide  and 
com  orter.  ^^^^^  ^.^  ^^^  ^  ^^^  ...  ^^  _  ^.  ^^  _  ^^j  ^  22, 


AN  EVANGELICAL  UNION  CATECHKM.  859 

■•    12.  How  can  you  receive  the  precious  gift  of  the  Holy  Spirit? 

Bj  prayer  and  the  right  use  of  the  means  of  grace. 

Luke  xi.  1 3  ;  Acts  ii.  38. 

XXXIV.  THE  CHRISTIAN  CHURCH. 

1.  Where  does  the  Holy  Spirit  dwell  and  work  ? 

In  the  Christian  Church. 

2.  What  is  the  Christian  Church  ? 

The  communion  of  all  believers  in  Christ  the  Head. 

Eph.  i.  22  ;  ii.  21  ;  v.  25-27  ;  Acts  xx.  28 ;   1  Pet.  ii. '.) ;  Rev.  xxi.  2-9. 

3.  Who  founded  the  Christian  Church  ? 

Our  exalted  Saviour,  on  the  fiftieth  day  after  his  resurrection,  by 
the  outpouring  of  the  Holy  Spirit  upon  his  disciples,  in  Jerusalem. 

Matt.  xvi.  18;  1  Cor.  iii.  11  ;  Eph.  ii.  20;  Acts  ii.  1-11. 

4.  Can  the  Church  ever  perish  ? 

No :  the  gates  of  hell  sliall  not  prevail  against  Christ's  Church. 

Matt.  xvi.  18  ;  Rom.  xi.  2-5. 

5.  What  are  the  essential  attributes  of  the  Church  ? 

The  Church  of  Christ  is  one,  holy,  and  universal  in  its  nature  and 
destination ;  and  is  to  become  so  more  and  more  in  -its  manifestation. 

John  X.  16;   xvii.  23;   Eph.  iv.  3-G;    v.  25-27;    1  Pet.  ii.  9;   Matt.  xxiv.  14;   xxviii.  19; 

Rom.  xi.  25,  26 ;  Rev.  v.  9. 

6.  What  is  meant  by  the  Church  militant  ? 

The  Church  on  earth,  in  conflict  with  the  ungodly  world,  until  the 
coming  of  Christ. 

Matt.  X.  16  ;  John  xvi.  33  ;   1  Tim.  vi.  12  ;  Acts  xiv.  22. 

7.  What  is  meant  by  the  Church  triumphant? 

The  perfect  kingdom  of  glory  in  heaven. 

Isa.  Ix.  1-22 ;  John  xvii.  24  ;  Rev.  xxi.  and  xxii. 

8.  What  is  the  mission  of  the  Church  on  earth? 

To  bring  unbelievers  to  Christ,  and  to  prepare  believers  for  heaven. 

9.  Does  external  communion  with  the  Church  suffice  to  save  us  ? 

No :  we  must  be  living  members  of  the  body  of  Christ. 

Matt.  vii.  21  ;  xxli.  14  ;  John  xv,  4-6 ;  Rom.  ii.  13  ;  2  Tim.  ii.  20  ;  iii.  5. 

10.  What  will  become  at  last  of  the  dead  and  hypocritical  members  of  the  Church? 

They  will  be  cut  off  and  cast  into  tlie  Are. 

Matt.  vii.  19;  John  xv.  6. 

11.  What  do  you  mean  by  the  Communion  of  Saints? 

The  true  children  of  God  in  heaven  and  on  earth  are  one  in  Christ, 


860  APPENDIX. 

their  common  Head  and  Saviour,  and  should  manifest  this  unity  by 
brotherly  love  and  mutual  intercession. 

John  X.  16 ;  xvii.  23 ;   Gal.  iii.  28  ;  Epli.  iv.  3-G  ;   1  John  i.  3  ;  Heb.  xiii.  1. 

XXXV.  THE  MEANS  OF  GRACE. 

1.  How  does  the  Holy  Spirit  work  in  the  Church? 

By  the  means  of  grace. 

2.  What  are  the  principal  means  of  grace  ? 

The  Word  of  God  and  the  Sacraments. 

3.  How  are  these  related  to  each  other  ? 

By  the  Word  of  God  salvation  is  preached  to  us ;  by  the  Sacraments 
salvation  is  signed  and  sealed,  and  so  confirmed  to  us. 

i.  What  is  the  Word  of  God  ? 

The  revealed  truth  of  God  which  is  taught  in  the  Holy  Scriptures, 
and  continually  proclaimed  by  the  preaching  of  the  gospel. 

John  xvii.  17;  Rom.  x.  17;   1  Pet.  i.  23;  Heb.  iv.  14. 

5.  Who  instituted  the  preaching  of  the  gospel  ? 

Jesus  Christ,  when  he  sent  out  the  apostles  with  the  commission, 
'  Preach  the  gospel  to  every  creature.' 

Mark  xvi.  15 ;  Matt,  xxviii.  19  ;  Eph.  iv.  11,  12. 

6.  What  is  a  Sacrament  ? 

A  holy  ordinance  instituted  by  Christ,  whereby,  under  visible  signs 
and  seals,  divine  grace  is  offered  and  applied  to  believers. 

Rom.  iv.  11;  Col.  ii.  11. 

7.  What  are  the  typical  Sacraments  of  the  Old  Testament  ? 
Circumcision  and  the  Passover. 

Gen.  xvii.  7-13 ;  Rom.  iv.  11  ;  Exod.  xii.  12  sqq. ;  1  Cor.  v.  7. 

8.  What  are  the  Sacraments  of  the  New  Testament? 

Holy  Baptism  and  the  holy  Communion  or  the  Lord's  Supper. 

1  John  V.  G. 

9.  How  are  these  two  Sacraments  related  to  each  other? 

By  Baptism  we  are  introduced  into  the  communion  with  Christ; 
by  the  Lord's  Supper  we  are  preserved  and  strengthened  in  it. 

10.  What  is  the  effect  of  the  Sacraments  ? 

They  b'ring  a  blessing  to  the  worthy,  a  curse  to  the  unworthy  par- 
taker. ,  r.        •  oo 

1  Cor.  XI.  29. 


AN  EVANGELICAL  UNION  CATECHISM.  861 

11.  What  is  necessary  for  the  worthy  reception  of  the  Sacrament? 

Sincere  repentance  of  our  sins  and  a  hearty  faith  in  Christ. 

12.  Are  the  Sacranaents  necessary  to  salvation  ? 

"We  are  bound  to  the  ordinances  of  God ;  but  God  is  free,  and  his 
Spirit  bloweth  where  it  listeth. 

John  iii.  8. 

XXXVI.   HOLY  BAPTISM. 

1.  When  did  Christ  institute  holy  Baptism? 

After  his  resurrection,  and  shortly  before  his  ascension. 

2.  By  what  words  ? 

TEACH    ALL    NATIONS,    BAPTIZINO    THEM    INTO    THE    NAME    OF    THE    FA- 
THER,  AND    OF   THE    SON,  AND    OF    THE    HOLY   GHOST ;    TEACHING    THEM   TO 
OBSEEVE   ALL   THINGS    WHATSOEVER   I   HAVE    COMMANDED    YOU. 
Matt,  xxviii.  19,  20;  Mark  xvi.  16. 

3.  What  is  the  outward  sign  in  Baptism  ? 

Water,  by  which  the  purifying  and  renewing  power  of  the  Holy 
Spirit  is  represented. 

Eph.  V.  20 ;  John  iii.  5  ;  Heb.  x.  22. 

4.  What  is  the  inward  grace  and  spiritual  benefit  of  Baptism  ? 

The  remission  of  sins  and  the  gift  of  the  Holy  Spirit. 

Mark  xvi.  10  ;  Acts  ii.  36  ;  Gal.  iii.  27  ;  Eom.  vi.  3,  4. 
."3.  What,  then,  is  the  nature  of  Baptism  ? 

Baptism  is  a  covenant  of  grace  of  the  triune  God  with  man,  in 
which  God  promises  forgiveness  and  salvation,  and  man  vows  obe- 
dience and  devotion  to  him. 

1  Pet.  iii.  21  ;  Matt,  xxviii.  20 ;  Isa.  liv.  10. 
0.  Will  all  baptized  persons  be  saved  ? 

No :  but  only  those  who  keep  their  baptismal  vow,  and  are  faithful 
unto  death.        ,,         .    ,.,    „     ..  ,.    ...  ,,    „  „•_  :,.  r  o 

Matt.  xxiv.  13;  Rev.  n.  10;  ni.  11  ;  2  Tim.  iv.  6-S. 

7.  What  is  the  consequence  if  we  neglect  our  part  of  the  baptismal  covenant  ? 

We  forfeit  its  benefits  and  increase  our  guilt. 

[Examples,  of  unfaithfulness  and  hypocrisy :  Ananias  and  Sapphira— Acts  v.  ;  Siraoa 
Magus — Acts  viii.] 

8.  Is  there  forgiveness  for  sins  committed  after  Baptism  ?  • 

Yes,  if  we  sincerely  repent,  and  take  refuge  in  Christ. 

1  John  i.  7-9;  ii.  1. 


8G2  APPENDIX. 

;>.  What  is  the  duty  of  baptized  persons? 

They  should  be  evermore  thankful  to  God  for  receiving  them  into 
his  covenant  of  grace,  and  never  doubt  his  promises ;  but  they  should 
also  renew  their  vows  by  daily  repentance,  and  grow  up  to  full  man- 
hood in  Christ. 

XXXVII.  THE  LORD'S  SUPPER. 

1.  What  is  the  second  Sacrament  of  the  Christian  Church?       i 

The  Lord's  Supper,  or  the  holy  Communion. 

2.  When  did  Christ  institute  this  Sacrament  ? 

In  the  night  before  his  crucilixion. 

3.  Give  me  the  words  of  institution. 

Our  Lord  Jesus,  the  same  night  in  which  he  was  betrayed,  took 
bread ;  and  when  he  had  given  thanks,  he  brake  it,  and  said : 

TAKE,  EAT :  THIS  IS  MY  BODY,  WHICH  IS  BROKEN  FOR  YOU  I  THIS  DO 
IN   REMEMBRANCE   OF   ME. 

After  the  same  manner,  also,  he  took  the  cup,  when  he  had  supped, 
saying : 

DRINK  YE  ALL  OF  IT  I  THIS  CUP  IS  THE  NEW  TESTAMENT  IN  MY  BLOOD, 
WHICH  IS  SHED  FOR  MANY  FOR  THE  REMISSION  OF  SINS  '.  THIS  DO  YE,  AS 
OFT   AS   YE    DRINK   IT,  IN    REMEMBRANCE   OF   ME. 

Matt.  xxvi.  26-28 ;  Mark  xiv.  22-24 ;  Luke  xxii.  19,  20;  1  Cor.  xi.  23-25. 

4.  What  are  the  visible  signs  or  elements  in  the  Lord's  Supper? 

Bread  and  wine,  by  which  the  body  and  blood  of  Christ  are  set 
forth  and  sealed. 

5.  What  is  the  invisible  grace  of  the  Lord's  Supper  ? 

The  communion  of  the  body  and  blood  of  Christ,  who  died  for  us 
and  lives  forever.  „  .„„„„,  ^ 

Matt.  xxvi.  26-28 ;   1  Cor.  x.  16. 
C.  What  is  the  meaning  and  design  of  this  Sacrament  ? 

It  is  a  memorial  of  the  blessed  sacrifice  of  Christ,  whereby  we  com- 
memorate his  passion  and  death,  and  appropriate  anew  the  benefits  of 
his  atonement.  ,  ,        ..    „    ,  ^       .  ,„ 

Luke  xxii.  19;!  Cor.  xi.  26. 
7.  What  else  is  this  Sacrament  ? 

A  communion  of  the  body  and  blood  of  Christ,  whereby  the  souls 
of  believers  are  nourished  unto  everlasting  life. 

1  Cor.  X.  16  ;  John  vi.  51-58  ;  Epii.  v.  30. 


AN  EVANGELICAL  UNION  CATECHISM.  863 

8.  What  is  it  in  addition  to  this  ? 

A  coiiimunion  of  believers  witli  each  other,  as  members  of  the  same 
mystical  body  of  Christ. 

1  Cor.  X.  17  ;  John  xiii.  34,  35  ;  xv.  12  ;  Rom.  xii.  5. 

9.  What,  then,  does  the  believer  receive  in  the  Lord's  Supper? 

Jesus  Christ,  who  is  the  bread  of  life,  together  with  all  his  benefits. 

John  vi.  51. 

10.  How  do  we  receive  tiiis  great  blessing? 

Not  after  a  natural  or '  carnal  manner,  but  through  faith  by  the 
power  of  the  Holy  Spirit,  who  unites  us  to  Christ. 

Jolin  vi.  47,  54,  C3  ;  2  Cor.  iii.  6, 

11.  Who  are  invifed  to  the  Lord's  Supper? 

All  believers  who  heartily  repent  of  their  sins,  repose  their  whole 
trust  in  Christ,  and  hunger  and  thirst  after  communion  with  him. 

Matt.  V.  G ;  xi.  28  ;  John  vi.  87. 

12.  What  do  unworthy  communicants  receive  in  the  Lord's  Supper? 

They  eat  and  drink  judgment  to  themselves,  not  discerning  the 
Lord's  body. 

•^  1  Cor.  xi.  27,  29. 

13.  Should  those  guilty  of  gross  offenses  be  admitted  to  the  Lord's  Supper? 

By  no  means;  but  they  should  be  suspended,  or  even  be  cut  off 
from  the  Church,  until  they  repent. 

Matt,  xviii.  17;    I  Cor.  v.  2. 

14.  How  should  we  prepare  ourselves  for  a  worthy  Communion? 

By  prayer,  by  meditation  on  Christ's  passion,  and  by  earnest  self- 
examination  as  to  our  repentance,  faith,  love  to  Christ,  to  the  brethren, 
and  to  all  men. 

1  Cor.  xi.  28  ;  2  Cor.  xiii.  5  ;  Matt.  v.  24. 

XXXVIII.  THE  ORDER  OF  SALVATION.— REGENERATION. 

1.  What  are  the  principal  acts  in  the  work  of  grace? 

Election,   vocation,    regeneration,   justification,    sanctification,    and 

ij-lorification. 

*  Rom.  viii.  29,  30  ;   I  Cor.  i.  30. 

2.  What  is  election,  or  predestination  to  Ufe? 

The  eternal  purpose  of  free  grace,  whereby  God  has  chosen  us  in 
Christ,  that  we  should  be  holy  and  obtain  salvation  through  him. 

Eph.  i.  4,  5  ;  2  Thess.  ii.  13  ;  Rom.  viii.  29  ;  1  Pet.  i.  2,  20. 


864  APPENDIX. 

3.  What  use  should  we  make  of  this  doctrine  ? 

It  should  increase  our  gratitude  to  God,  make  us  more  diligent  and 
watchful  in  our  conflict  with  sin,  and  give  us  comfort  in  our  trials. 

Matt.  xxvi.  41  ;   1  Cor.  x.  12 ;  2  Pet.  i.  10. 

4.  What  is  vocation,  or  calling  ? 

The  invitation  given  to  the  sinner,  through  the  gospel,  to  enter  into 
the  kingdom  of  God. 

Kev.  iii.  20  ;  Matt.  xi.  28-30  ;   I  Thess.  ii.  12  ;  2  Thess.  ii.  14  ;   1  Pet.  ii.  9. 

5.  What  is  conversion  ? 

Conversion  is  a  change  of  heart,  by  which  we  turn  away  from  sin 
and  turn  to  Christ,  in  true  repentance  and  faith. 

Matt.  iv.  17  ;  Acts  iii.  19  ;  Eph.  v.  14. 
[Examples  :  The  prodigal  son  in  the  parable — Luke  xv.  18-21  ;  the  tlfree  thousand  on  the 
day  of  Pentecost — Acts  ii.  41;  St.  Paul — Acts  ix.  1-9;  Cornelius — Acts  x.  1  sqq. ;  Ljdia 
and  the  jailer  at  Philippi — Acts  xvi.  14,  31,  etc.] 

G.  What  are  the  marks  of  true  repentance  ? 

Knowledge  of  sin,  hearty  sorrow  for  it,  hatred  of  it,  and  a  sincere 
purpose  to  lead  a  life  of  holy  obedience. 

2  Cor.  vii.  10 ;  Psa.  Ii.  2  sqq.  ;  Luke  xviii.  13. 

[Examples  of  true  repentance,  or  godly  sorrow  unto  life  :  Mary  Magdalene — Luke  vii.  3G- 
48  ;  Luke  viii.  2 ;  Zaccheus — Luke  xix.  1-10 ;  the  prodigal  son — Luke  xv.  18-21 ;  the  publi- 
can in  the  temple— Luke  xviii.  13;  the  penitent  thief — Luke  xxiii.  40-43;  also,  for  sins  after 
conversion,  David,  Psa.  Ii.,  and  Peter,  Matt.  xxvi.  75.] 

[Examples  oi false  repentance,  or  worldly  sorrow  unto  death,  which  merely  shrinks  from 
the  terrible  effects  of  sin,  and  despairs  of  the  mercy  of  God  :  Cain — Gen.  iv.  13 ;  Pharaoh — 
Exod.  X.  IG,  17  ;  Ahab— 1  Kings  xxii.  15,  29  ;  Judas— Matt,  xxvii.  3  sqq.] 

7.  What  are  the  marks  of  true  faith  ? 

Knowledge  of  Christ,  assent  to  the  truth  of  his  gospel,  and  hearty 
trust  in  him  as  our  Saviour. 

Compare  Lesson  XII.  and  Lesson  XXXIX. 

8.  Can  you  repent  and  believe  in  your  own  strength  ? 

By  no  means ;  but  only  by  the  power  of  the  Holy  Spirit,  who  en- 
lightens our  darkened  understanding,  and  creates  in  us  a  new  heart. 

Phil.  ii.  13  ;  .Ter.  xxxi.  18  ;  Ezek.  xxxvi.  2G  ;  John  vi.  44. 

9.  What  do  you  call  this  great  change  ? 

Reireneration,  or  the  new  birth,  without  which  no  man  can  enter 
into  the  kingdom  of  God. 

John  iii.  3-8  ;  Tit.  iii.  5  ;   1  John  iii.  9  ;  v.  4  ;  1  Pet.  i.  23. 


AN  EVANGELICAL  UNION  CATECHISM.  865 

10  What  do  you  mean  by  regeneration? 

That  act  of  the  Holy  Spirit  by  .vhich  we  become  partakeis  of  the 
divine  life,  or  are  made  new  creatures  in  Chnst  Jesus 

2  Cor.  V.  17  ;  Eph.  iv.  24  ;  Col.  iii.  10  ;  Kom.  vi.  4-6. 

11  Why  do  all  men  need  regeneration?  ^       ,„;»  flin=!  dJ^;- 

Because  they  are  all  born  of  the  flesh,  are  dead  in  sm,  and  thus  dis 
qualified  by  nature  for  communion  with  a  ^^ly  ^^od^ 

John  iii.  G  ;  Eph.  ii.  1 ;  Compare  Lessons  XlX.-XXi. 

12  What  are  the  effects  of  regeneration?  4:  ^<.^,.„o1  1,-fp 

By  regeneration  we  become  children  of  God  and  heirs  of  eternal  hf  e. 

John  i.  12, 13  ;  Rom.  viii.  15-17  ;  Gal.  iv.  5,  6. 
XXXIX.  JUSTIFICATION  AND  SANCTIFICATIOK 

'.IX^T::  act  of  Goa,  b.  .v„ic.  ho  pa..do„s  en-  sin.  and 

2.  How  is  the  sinner  justified?  „,i,:,.L   on  unites 

By  the  free  grace  of  God  in  Christ  through  faith,  which  so  umtes 
us  to  Christ  that  he  lives  in  us  and  we  in  him. 

Rom.  i.  IG,  17 ;  iii.  24  ;  Eph.  ii.  8, 9  ;  Phd.  in.  D  ;  Gal.  u.  10  -0. 

3  What  is  the  effect  of  justification  upon  the  heart  ?  ^ 

Peace  with  God  which  passes  all  understanding. 

Rom.  V.  1 ;  Phil.  iv.  7. 

4  What  is  the  evidence  af  justification  ? 

r r^:::;:  ™-X^C::u.i«es  «.  Uea.,  o_es  the 
world,  and  abounds  in  fruits  of  righteousness 

1  John  V.  4  ;  Gal.  v.  C  ;  James  u.  2C. 
G.  WhalUsanctiflcMion?  indwelling 

Sanctifloation  is  .continual  growth  m  giaco  tnrou  .     ■ 

power  of  the  Holy  Spirit  upon  our  hearts,  untd  ^e  attanr  to  pe.teeUou 

in  Christ  Jesus.  _     ....,- 

Matt.  V.  48  ;  2  Cor.  vii.  1 ;  Eph.  iv.  15  ;  2  Pet.  n..  18. 

7.  What  are  the  chief  Christian  graces  or  virtues  ? 

Faith,  hope,  and  love. 

'  .  r.        •••   iQ.  Pol  V  '>2-  2Pet.  1.5-7. 

1  Cor.  xui.  lo  ;  Ijai.  ^.  —  ,  -  ^^  • 


APPENDIX. 

8.  What  is  glorification  ?  .    . 

The  completion  of  tlie  work  of  grace  at  tlie  coming  of  Christ,  when 
we  shall  share  in  his  glory  and  enjoy  him  forever. 

Col.  iii.  4  ;  Rom.  viii.  30  ;  Pliil.  i.  6  ;   1  John  iii.  2. 

XL.  THE  RESURRECTION  OF  THE  BODY,  AND  THE  LIFE  EVERLASTING. 

1.  When  will  the  work  of  grace  be  completed  ? 

At  the  glorious  coming  of  our  Lord  Jesus  Christ. 

1  Cor.  i.  7,  8 ;  Phil.  i.  6  ;  Col.  iii.  4  ;   1  Thess.  v.  23  ;  1  Pet.  i.  7-9, 

2,  What  will  take  place  at  the  coming  of  Christ  ? 

The  resurrection  of  the  dead  and  the  judgment  of  the  world. 

Compare  Lesson  XXXI. 

3,  Shall  all  men  rise  again  ? 

Yes :  the   righteous   shall  rise   unto   the   resurrection  of  life,  the 
wicked  unto  the  resurrection  of  damnation, 

John  V.  28,  29  ;  Matt.  xxv.  46  ;  Acts  xxiv.  15  ;  Dan.  xii.  2, 

4.  How  will  the  resurrection  be  effected  ? 

By  the  aluiighty  power  of  God,  who  first  made  man  of  the  dust,  and 
can  also  raise  him  from  the  dust. 

Matt.  xix.  2G  ;   Phil.  iii.  21  ;   1  Cor.  xv.  35,  30;  John  xii.  24  ;  Gen.  ii.  7. 
."j.  Where  is  the  soul  of  the  believer  between  death  and  the  resurrection  ? 

In  blessed  communion  with  Christ,  waiting  for  the  glorious  resur- 
rection of  the  body,  and  for  the  consummation  of  the  kingdom  of  God. 

Luke  xxiii.  43 ;  John  xiv.  2  ;  Phil.  i.  23 ;  2  Tim.  iv.  G-8. 
G.  On  what  ground  do  you  rest  your  hope  for  a  blessed  resurrection  ? 

On  the  resurrection  of  Christ,  and  our  living  union  with  him. 

John  xiv.  19  ;  xi.  25  ;  1  Cor.  xv.  20;  Job  xix.  25. 

7.  What  will  be  the  nature  of  the  resurrection-body  of  believers? 

It  will  be  a  spiritual  body,  immortal,  incorruptible,  and  like  unto 
the  glorious  body  of  Jesus  Christ. 

Phil.  iii.  20,  21 ;   1  Cor.  xv.  42-44 ;  Dan.  xii.  3. 

8.  What  will  follow  the  resurrection  of  believers  ? 

The  life  everlasting,  which  already  begins  here  with  faith  in  Christ, 
but  which  will  tlien  be  perfected  in  glory. 

John  vi.  47  ;  Psa.  xvi.  1 1  ;   1  John  iii.  2, 

9.  What  do  you  mean  by  the  life  everlasting  in  heaven  ? 

A  State  of  pci-fect  freedom  from  sin  and  death,  and  of  unspeakable 


AN  EVANGELICAL  UNION  CATECHISM.  867 

joy  and  glory  in  unbroken  communion  with  the  triune  God,  and  tho 
innumerable  company  of  saints  and  angels. 

1  Cor.  ii.  9  ;   John  xiv.  2,  3  ;   xvii.  24  ;   Rev.  xxi.  5. 

10.  What  are  the  employments  of  the  saints  in  heaven? 

They  will  see  God,  and  love,  serve,  and  praise  him  forever- 
Matt.  V.  8 ;   1  Cor.  xiii.  12  ;  Rev.  v.  1 1, 12  ;  vii.  U. 

11.  What  effect  should  this  hope  have  upon  you? 

It  should  inspire  me  to  lead  a  holy  life  in  the  fear  and  love  of  God, 
so  that  I  may  die  in  peace  and  attain  at  last  to  the  glorious  resurrec- 
tion of  the  iust.         ^  „     . .  .     . 

*•  1  Cor.  XV.  58 ;  2  Pet.  iii.  14 ;  1  Tim.  iv.  8. 


Part  Third. 
THE  CHRISTIAN  LIFE. 

XLI.  THE  TEN  COMMANDMENTS. 

1.  What  is  your  duty  in  view  of  what  God  has  done  for  you? 

To  be  thankful  for  so  great  a  salvation  from  sin  and  death,  and  to 
present  myself  a  living  sacrifice  unto  God. 

Rom.  xii.  1  ;  1  Cor.  vi.  20 ;  2  Cor.  v.  14,  15 ;  1  John  iv.  19. 

2.  How  do  you  prove  your  thankfulness  to  God  ? 

By  keeping  God's  holj-  law. 

Eccles.  xii.  13  ;  John  xiv.  15 ;   1  John  v.  3. 
?>.  What  is  the  sum  and  substance  of  the  law  of  God? 

Love  to  God  and  love  to  our  neiglibor. 

Matt.  xxii.  37-40;  Rom.  xiii.  10;  Dent.  vi.  5. 

4.  Where  is  the  moral  law  briefly  summed  up  ? 

In  the  decalogue,  or  the  ten  commandments,  which  God  gave 
through  Moses  to  the  people  of  Israel  from  Mount  Sinai,  after  their 
deliverance  from  Egypt,  and  before  their  entrance  into  the  land  of 
promise. 

^  Exod.  XX.  1-10;  Deut.v.  1-22. 

5.  What  is  the  use  and  object  of  the  law  ? 

It  is  to  all  men  a  mirror  of  the  lioly  Avill  of  God  and  their  own  sin- 
fulness ;  to  the  unconverted,  a  wholesome  restraint,  and  schoolmaster 
to  bring  them  unto  Christ;  to  the  converted,  a  rule  of  holy  living. 

Rom.  iii.  20;  Gal.  iii.  24;  Luke  xvi.  17. 


868  APPENDIX. 

C.  But  did  not  Clirist  abolish  the  law? 

No:  lie  fultilled  the  law  by  his  doctrine  and  example;  he  redeemed 
us  from  its  curse ;  and  he  enables  us,  by  his  Holy  Spirit,  to  keep  it  in 
its  true  spiritual  sense. 

Matt.  V.  17,  18  ;  Gal.  iii.  13 ;  Rom.  vii.  22. 

7.  How  are  the  ten  commandments  divided  ? 

Into  two  tables,  each  consisting  of  five  commandments. 

Exod.  xxxi.  18  ;  Deut.  iv,  13  ;  v.  22. 

8.  Of  what  does  tlie  first  table  treat  ? 

Of  our  duties  to  God,  or  of  love  to  God. 

Matt.  xxii.  37,  38 ;  Dent.  vi.  5  ;  x.  12. 

9.  Of  what  does  the  second  table  treat  ? 

Of  our  duties  to  man,  or  of  love  to  our  neighbor. 

Matt.  xxii.  39  ;  Rom.  xiii.  9  ;  Lev.  xix.  18, 

10.  What  does  each  commandment  comprehend? 

Each  commandment  enjoins  a  virtue,  and  forbids  the  opposite  sin. 

XLII.  THE  FIRST  COMMANDMENT. 

1 .  What  is  the  preface  to  the  ten  commandments  ? 

I  AM  THE  LORD  THY  GOD,  WHO  HAVE  BKOrGIIT  THEE  OUT  OF  THE 
LAND  OF  EGYPT,  OUT  OF  THE  HOUSE  OF  BONDAGE. 

2.  What  does  this  mean  ? 

God  reminds  us  thereby  of  his  holy  majesty,  and  of  his  redeeming 
mercy,  that  we  may  keep  his  law  not  only  from  fear,  but  from  grati- 
tude and  love. 

3.  What  is  tlie  first  commandment? 

THOU  SHALT  HAVE  NO  OTHER  GODS  BEFORE  ME. 

4.  What  does  God  forbid  in  this  commandment  ? 

All  kinds  of  idolatry,  or  creature-worship. 

1  John  V.  21;   1  Cor.  x.  14. 

5.  What  is  idolatry  ? 

The  worship  of  any  thing  which  is  not  God  :  as  the  stars,  or  animals, 
or  men,  or  angels,  or  human  conceits. 

Gal.  iv.  8  ;  Rom.  i.  21-32. 
G.  What  else  may  be  called  idolatry  ? 

All  improper  attachment  to  ourselves,  to  the  world,  or  to  any  creat- 
ure, whereby  we  detract  from  the  supreme  honor  and  love  due  to  God. 

[I  John  ii.  10-17  (the  world);  Matt.  vi.  24  (riches);  Col.  iii.  '>  (covetousness) ;  Phil.  iii. 


AN  EVANGELICAL  UNION  CATECHISM.  869 

19  (the  bell}',  or  sensual  enjoyment) ;  Matt.  x.  37  (father  or  mother,  son  or  daughter,  if  pre- 
ferred to  Christ).] 

7.  What  does  God  require  in  this  commandment  ? 

That  we  fear  and  love  God  above  all  things,  worship  him  only,  put 
all  our  trust  in  him,  and  find  our  highest  joy  and  delight  in  him. 

Matt.  iv.  1 0  ;   Psa.  Ixxiii.  25,  26 ;  cxi.  10  ;  Prov.  xxiii.  26. 

XLIII.  THE  SECOND  COMMANDMENT. 

1 .  What  is  the  second  commandment  ? 

THOU  SHALT  NOT  MAKE  UNTO  THEE  ANY  GRAVEN  IMAGE,  OK  ANY  LIKE- 
NESS OF  ANY  THING  THAT  IS  IN  HEAVEN  ABOVE,  OR  THAT  IS  IN  THE 
EARTH  BENEATH,  OK  THAT  IS  IN  THE  AVATER  UNDER  THE  EARTH  :  THOU 
SHALT   NOT   BOW   DOWN    THYSELF   TO    THEM,  NOR    SERVE   THEM, 

FOR  I  THE  LORD  THY  GOD  AM  A  JEALOUS  GOD,  VISITING  THE  INIQUITY 
OF  THE  FATHERS  UPON  THE  CHILDREN  UNTO  THE  THIRD  AND  FOURTH 
GENERATION  OF  THEM  THAT  HATE  ME;  AND  SHOAVING  MERCY  UNTO  THOU- 
SANDS   OF   THEM   THAT   LOVE   ME   AND   KEEP   MY   COMMANDMENTS. 

2.  What  does  God  forbid  in  this  commandment  ? 

The  worship  of  images,  and  all  false  modes  of  worship  which  are 
contrary  to  the  Word  of  God. 

Psa.  xcvii.  7 ;  Eom.  i.  22,  23  ;  Acts  xvii.  29, 

3.  Are  all  images,  then,  forbidden  by  God  ? 

No :  images  of  creatures  are  allowed,  but  not  for  purposes  of  idola- 
try or  superstition. 

Exod.  XXV.  17  sqq.  ;  xxxv.  30-33  ;  1  Kings  vii.  14. 

4.  What  does  God  enjoin  in  this  commandment  ? 

That  w^e  should  worship  God,  who  is  a  Spirit,  in  spirit  and  in  truth. 

John  iv.  24 ;  Psa.  xxix.  2. 

5.  What  belongs  to  the  true  worship  of  God? 

The  reading  of  the  holy  Scriptures,  the  preaching  of  the  gospel, 
prayer  and  praise,  and  the  administration  of  the  Sacraments  according 
to  God's  appointment. 

6.  How  does  God  enforce  this  commandment? 

By  reminding  us  of  liis  zeal  for  the  purity  of  worship,  by  threaten- 
ing us  with  his  wrath,  and  promising  his  mercy  unto  children  and 
children's  children. 

7.  Why  does  he  thus  enforce  this  commandment? 

Because  God  is  unwilling  to  give  his  honor  to  any  creature,  and  be- 


870  APPENDIX. 

cause  apostasy  from  the  true  worship  of  the  Lord  our  God  is  the  fruit- 
ful source  of  all  manner  of  superstition  and  vice. 

Isa.  xlii.  8  ;  Psa.  cxv.  1  ;  Rom.  i.  21-32. 

XLIV.  THE  THIRD  COMMANDMENT. 

1.  What  is  tlie  third  commandment? 

THOU    SHALT   NOT   TAKE   THE    NAME   OF    THE   LOED    THY    GOD   IN   VAIN. 
FOR  THE   LORD  WILL  NOT   HOLD  HIM   GUILTLESS   THAT  TAKETH  HIS  NAME 
IN   VAIN. 

2.  Wliat  do  you  understand  by  the  name  of  God  ? 

Every  thing  by  which  God  makes  himself  known  to  us — his  names, 
titles,  attributes,  words,  works,  and  ordinances. 

.3.  Wliat  does  God  forbid  in  this  commandment? 

False  and  rash  oaths,  blasphemy,  cursing,  swearing,  and  all  profanity 
in  thought  and  speech. 

Matt.  V.  34-37 ;  James  v.  12 ;  Rom.  xii.  14. 

4.  In  what  cases  are  Christians  allowed  to  swear  ? 

When  the  magistrate,  as  the  minister  of  God,  demands  an  oath  for 
the  defense  of  truth  and  justice. 

Exod.  xxii.  11  ;  Deut.  x.  20 :  Matt.  xxvi.  G3,  G4 ;  Heb.  vi.  13. 

5.  What  is  required  in  the  third  commandment  ? 

That  we  think  and  speak  witli  deep  reverence  of  God  and  all  holy 
things,  and  glorify  the  name  of  the  Lord  in  our  li\es. 

1  Cor.  X.  31  ;   1  Pet.  iv.  11 ;  1  Cor.  Yi..20. 
G.  Wiiy  is  a  special  warning  added  to  this  commandment? 

Because  sins  of  profanity  are  often  overlooked  or  slightly  thought 
of  by  men,  but  are,  nevertheless,  an  abomination  to  God,  and  expose 
us  to  his  righteous  judgment. 

Gal.  vi.  7;  Heb.  x.  31. 

XLV.  THE  FOURTH  COMMANDMENT. 

1.  Wiiat  is  the  fourth  commandment  ? 

REMEMBER  THE  SABBATH  DAY  TO  KEEP  IT  HOLY.  SIX  DAYS  SHALT 
THOU  LABOR,  AND  DO  ALL  THY  WORK;  BUT  THE  SEVENTH  DAY  IS  THE 
SABBATH  OF  THE  LORD  THY  GOD  I  IN  IT  THOU  SHALT  NOT  DO  ANY  W^ORK, 
THOU,  NOR  THY  SON,  NOR  THY  DAUGHTER,  THY  MAN-SERVANT,  NOR  THY 
MAID-SERVANT,  NOR  THY  CATTLE,  NOR  THY  STRANGER  THAT  IS  WITHIN 
THY  GATES. 


AN  EVANGELICAL  UNION  CATECHISM.  871 

FOR  IN  SIX  DATS  THE  LORD  MADE  HEAVEN  AND  EARTH,  THE  SEA,  AND 
ALL  THAT  IN  THEM  IS,  AND  RESTED  THE  SEVENTH  DAY:  WHEREFORE  THE 
LORD    BLESSED    THE    SABBATH    DAY,   AND    HALLOWED    IT. 

2.  Wliat  does  God  forbid  in  this  commandment  ? 

All  desecration  of  the  day  of  holy  rest,  either  by  secular  labor  and 
amiiseiuent,  or  by  idleness  and  neglect  of  divine  worship. 

Lev.  xiii.  3  ;  Jer.  xvii.  21,  22  ;  Matt.  xxiv.  20 ;  Luke  xxiii.  5G. 

3.  Are  all  works,  then,  prohibited  on  the  Lord's  Day  ? 

No :  acts  of  worship,  charity,  and  necessity  are  allowed,  and  com- 
mended by  the  example  of  our  Saviour. 

Matt.  xii.  1-13;  John  v.  10  ;  ix.  14. 

4.  How  is  the  Lord's  Day  to  be  kept  holy  ? 

By  acts  of  public  and  private  worship,  by  devotional  reading  and 
meditation,  by  godly  conversation  and  works  of  Christian  charity. 

Lev,  xix.  30  ;  Ezek.  xx.  12  ;  Isa.  Iviii.  13  ;  Psa.  cxviii.  24  ;  Luke  iv.  16 ;  Col.  iii.  IG. 

5.  Wliy  was  the  Jewish  Sabbath  celebrated  on  the  seventh  day  of  the  week  ? 

To  commemorate  the  creation  and  the  redemption  of  Israel  from 
the  bondage  of  Egypt. 

Gen.  ii.  2,  3  ;  Exod.  xx.  11  ;  Deut.  v.  15. 

G.  Why  is  the  Christian  Sabbath  celebrated  on  the  first  day  of  the  week  ? 

To  commemorate  the  resurrection  of  Christ,  and  our  redemption 
from  the  bondage  of  sin  and  death,  for  which  reason  it  is  called  '  the 
Lord's  Day.' 

Matt,  xxviii.  1 ;  Acts  xx.  7;  1  Cor.  xvi.  2  ;  Rev.  i.  10. 
7.  What  is  the  design  and  use  of  the  Lord's  Day  ? 

To  maintain  public  worship,  to  give  rest  to  body  and  soul,  and  to 
prepare  us  for  the  eternal  sabbath  in  heaven. 

XLVI.  THE  FIFTH  COMMANDMENT. 

1.  What  is  the  fifth  commandment? 

HONOR  THY  FATHER  AND  THY  MOTHER:  THAT  THY  DAYS  MAT  BE  LONG 
IN    THE   LAND    WHICH    THE    LORD    THY    GOD    GIVETH    THEE. 

2.  What  does  God  enjoin  in  tliis  commandment  ? 

That  we  cheerfully  render  to  our  parents,  teachers,  and  other  supe- 
riors, all  due  honor,  love,  and  obedience  in  the  Lord. 

Prov.  i.  8,  9;  Eph.  vi.  1-3;  Col.  iii.  20;  Luke  ii.  51 ;  Heb.  xiii.  17;  Eom.  xiii.  1. 

Vol.  III.— K  k  k 


872.  APPENDIX. 

3.  What  is  forbidden  in  this  commandment? 

AH  disrespect,  disobedience,  or  neglect  of  our  parents,  teachers,  or 
other  superiors.     ^  ^    ^  •■  -.^    t-    j      ••  oo 

^  Lev.  XX.  9  ;  Deut.  xxvu.  IG  ;  Exod.  xxii.  28. 

4.  What  are  the  duties  of  parents  ? 

To  bring  up  their  children  in  tlie  nurture  and  admonition  of  the 
Lord,  for  usefulness  in  this  world,  and  for  eternal  happiness  in  the 
world  to  come.  „  ■•  r    t  y     ■  < 

Prov.  xxu.  G  ;  Eph.  vi.  4. 

5.  What  are  the  duties  of  superiors  in  general  ? 

To  promote,  both  by  precept  and  example,  the  temporal  and  spiritual 
welfare  of  those  intrusted  to  their  care. 

Col.  iv.  1  ;  John  xxi.  15-17;   1  Pet.  v.  1-3;  Rom.  xiii.  3,  4. 

6.  Why  does  God  add  a  special  promise  to  this  commandment  ? 

Because  the  family  is  the  foundation  of  society,  and  obedience  to 
parents  is  the  condition  of  happiness  and  prosperity. 

XLVII.  THE  SIXTH  COMMANDMENT. 

1.  Of  what  do  the  last  five  commandments  treat? 
Of  love  to  our  neighbor. 

Rom.  xiii.  9 ;  John  iv.  20. 

2.  Who  is  our  neighbor  ? 

Every  man  with  whom  we  come  in  contact,  and  to  whom  we  can  do 
good,  without  distinction  of  race,  character,  or  condition. 

The  parable  of  the  good  Samaritan — Luke  x.  29-37. 

3.  What  is  the  sum  of  your  duties  to  your  neighbor? 

To  love  him  as  myself,  and  do  unto  him  as  I  wish  him  to  do  niito 

Matt.  vii.  12  ;  xxn.  39  ;  Luke  vi.  31 . 

4.  What  is  the  sixth  commandment  ? 
THOU    SHALT   NOT   KILL. 

5.  What  is  forbidden  in  this  commandment? 

Murder  and  suicide,  or  the  willful  destruction  of  human  life, 
whether  it  be  done  by  our  own  hands  or  by  the  agency  of  another. 

G.  Who  alone  has  a  right  to  take  human  life  ? 

The  magistrate,  who,  as  the  minister  of  God,  bears  the  sword  for  the 

punishment  of  evil-doers. 

Gen.  ix.  6 ;  Rom.  xiii.  4. 


AN  EVANGELICAL  UNION  CATECHISM.  873 

7.  Why  are  we  forbidden  to  destroy  human  life  ? 

Because  God  alone  is  lord  over  life  and  death,  and  because  man  is 
made  in  the  image  of  God,  and  is  our  brother. 

Gen.  ix.  5,  G  ;  James  iii.  9  ;   1  Cor.  iii.  IG,  17. 

8.  What  else  is  forbidden  in  this  commandment  ? 

All  provoking  words,  and  feelings  of  envy,  hatred,  wrath,  and  re- 
venge towards  our  neighbor. 

Lev.  xix.  17  ;  Matt.  v.  22 ;  1  John  iii.  15 ;  Eph,  iv.  31. 

9.  What  duties  are  required  in  the  sixth  commandment  ? 

That  we  have  a  sacred  regard  for  the  life  of  our  neighbor  and  for 
our  own,  cheerfully  assist  him  in  all  distress,  and  return  good  for  evil, 
even  to  our  enemy. 

1  Cor.  iii.  16  ;  vi.  20  ;  Rom.  xii.  10,  20,  21 ;  Col.  iii.  12, 13. 

XLVIIL  THE  SEVENTH  COMMANDMENT. 

1.  What  is  the  seventh  commandment? 
THOU    SHALT   NOT   COJVIMIT   ADULTEEY. 

2.  What  does  God  forbid  in  this  commandment  ? 

All  unchastity  in  thought,  gesture,  word,  or  deed,  whether  in  or  out 
of  married  life. 

Matt.  V.  28 ;  Eph.  iv.  29  ;  1  Cor.  vi.  18. 

3.  What  else  is  here  forbidden  ? 

Bad  company,  intemperance  in  meat  and  drink,  filthy  conversation, 
obscene  books,  songs,  and  pictures,  and  whatsoever  stimulates  unchaste 
desires 

1  Cor.  XV.  33 ;  Rom.  xiii.  12-14 ;  Eph.  v.  3,  4. 

4.  Why  is  unchastity  such  a  heinous  sin  ? 

Because  by  unchastity  we  dishonor  and  corrupt  our  body  and  soul, 
which  are  the  temple  of  God  and  of  the  Holy  Ghost. 

1  Cor.  iii.  IG,  17;  vi.  18-20. 
.').  What  does  God  require  in  this  commandment? 

To  be  chaste  and  temperate,  whether  in  the  married  or  the  single 
state,  and  to  keep  our  body  pure,  as  a  temple  of  the  Holy  Ghost. 

Matt.  V.  8 ;  1  Cor.  iii.  IG,  17 ;  Heb.  xiii.  4. 

6.  What  does  God  especially  enjoin  upon  married  persons  ? 

Mutual  esteem,  love,  and  fidelity  unto  death. 

Eph.  V.  22-31 ;  Col.  iii.  18,  19  ;  1  Pet.  iii.  1-G. 

7.  What  is  marriage  ? 

An  inseparable  union  of  life  in  love  between  one  man  and  one 


874  APPENDIX. 

woman,  instituted  by  God  in  paradise,  and  reflecting  the   mystical 
union  between  Christ  and  his  Church. 

Gen.  i.  27 ;  ii.  18 ;  Matt.  xix.  5,  G  ;  Eph.  v.  32,  33. 
8.  For  what  purpose  has  God  instituted  marriage  ? 

For  the  mutual  aid  and  happiness  of  married  persons,  for  the  prop- 
agation of  the  race,  and  for  the  building  up  of  the  kingdom  of  God 
through  Christian  nurture. 

Gen.  i.  28  ;  ii.  18 ;  Eph.  vi.  4  ;  Heb.  xiii.  4  ;  1  Tim.  iv.  1-3. 

XLIX.  THE  lilGHTH  COMMANDMENT. 

1.  What  is  the  eighth  commandment? 
THOU    SHALT    NOT    STEAL. 

2.  What  does  God  forbid  in  this  commandment  ? 

Robbery,  tlieft,  fraud,  and  all  injury  to  tlie  property  of  our  neighbor. 

Eph.  iv.  28  ;  1  Thess.  iv.  6 ;  Psa.  xxxvii.  21. 

3.  What  other  sins  are  here  prohibited  ? 

Idleness,  covetousness,  wastefulness,  and  whatever  may  lead  to  theft 
and  fraud. 

2  Thess.  iii.  10;  Matt.  vi.  24  ;  1  Tim.  vi.  10;  Prov.  xxi.  17. 

4.  What  are  the  duties  enjoined  in  the  eighth  commandment  ? 

Labor  and  industry,  honesty  and  fidelity  in  our  dealings,  content- 
ment with  our  lot,  kindness  and  liberality  to  our  neighbor. 

Eph.  iv.  28  ;  Luke  xvi.  10  ;  1  Tim.  vi.  6,  8  ;  Acts  xx.  35  ;  Heb.  xiii.  16. 

L.  THE  NINTH  COMMANDMENT. 

1.  What  is  the  ninth  commandment? 

THOU    SHALT   NOT   BEAR   FALSE    WITNESS    AGAINST   THY   NEIGHBOK. 

2.  What  does  God  forbid  in  this  commandment  ? 

Not  only  false  testimony  before  a  court  of  justice,  but  also  lying, 
blander,  uncharitable  judgment,  and  whatever  tends  to  injure  the  good 
name  of  our  neighbor. 

Prov.  xxi.  28  ;  Eph.  iv.  25  ;  Matt.  vii.  1,  2  ;   1  Pet.  iii.  10. 

3.  Why  is  lying  such  a  great  sin  ? 

Because  God  is  a  God  of  truth,  and  the  devil  is  the  father  of  lies. 

John  viii.  44  ;  xiv.  6  ;  Psa.  xxxi.  .5. 

4.  What  are  the  duties  recjuired  in  this  commandment  ? 

Truthfulness,  lionesty,  and  good  faith  to  our  neighbor,  and  a  sacred 
regard  for  his  character  and  good  name. 

Zech.  viii.  16,  17;  Eph.  iv.  15  ;  1  Pet.  iv.  8. 


AN  EVANGELICAL  UNION  CATECHISM.  875 

5.  Is  it  ever  lawful  to  speak  an  untruth  ? 

No :  all  that  we  say  must  be  true ;  but  we  may  sometimes  withhold 
the  truth  for  the  good  of  our  neighbor. 

John  xvi,  12 ;   Prov.  xxix.  11. 

0.  What  is  our  duty  concerning  our  own  name  ? 

We  should  keep  our  name  pure  and  blameless,  and  avoid  even  the 
appearance  of  evil. 

Prov.  xxii.  1  ;  Eccles.  vii.  1  ;  1  Thess.  v.  22 ;  Phil.  iv.  8. 
7.  Is  it  lawful  to  indulge  in  pride  and  vanity  ? 

No :  pride  is  a  sin,  vanity  a  weakness,  and  self-praise  folly ;  but  hu- 
mility, which  gives  all  glory  to  God,  is  the  chief  grace  and  ornament 
of  a  Christian. 

Kora.  xii.  3, 16  ;  Prov.  xxvii.  2  ;   1  Pet.  v.  5  ;  Phil.  ii.  3. 

LI.  THE  TENTH  COMMANDMENT. 

1.  What  is  the  tenth  commandment? 

THOU  SHALT  NOT  COVET  THY  NEiaHBOK's  HOUSE;  THOU  SHALT  NOT 
COVET    THY    neighbor's     WIFE,    NOR    HIS     MAN-SERVANT,    NOR    HIS     MAm- 

servant,  nor  his    ox,  nor    his    ass,  nor    any  thing   that  is    thy 
neighbor's. 

2.  How  does  this  commandment  dififer  from  the  preceding  commandments  of  the  second 
table  ? 

By  tracing  sin  to  its  root — the  evil  desires  and  passions  of  the  heart, 
from  which  all  evil  words  and  deeds  proceed. 

Prov.  iv.  23 ;  Matt.  xv.  19,  20;  James  i.  U,  15, 

3.  What  does  God  forbid  in  this  commandment  ? 

All  envy  and  selfish  desire  after  any  thing  that  is  our  neighbor's. 

Gal.  V.  24  ;  Col.  iii.  5. 

4.  AVhat  is  required  in  this  commandment  ? 

That  we  should  love  our  neighbor  from  the  heart,  wish  him  every 
blessing,  and  promote  his  temporal  and  eternal  welfare. 

Kom.  XV.  2  ;  Phil.  ii.  4  ;  1  Cor.  xiii.  5. 

5.  Are  you  able  of  yourself  to  keep  any  of  these  commandments  ? 

No:  but  only  by  the  grace  of  God,  and  the  power  of  the  Holy 
Spirit,  who  makes  us  perfect  in  every  good  w^ork. 

1  Cor.  XV.  TO ;  2  Cor.  iii.  5  ;  Phil.  ii.  13  ;  Heb.  xiii.  20,  21. 


876  APPENDIX. 

C.  Is  full  perfection  attainable  in  this  life  ? 

No :  but  we  should  constantly  strive  after  it,  and  press  towards  the 
mark,  for  the  prize  of  the  high  calling  of  God  in  Christ  Jesus. 

1  John  i.  8;  James  iii.  2  ;  Phil.  iii.  12-14;  Heb.  vi.  1. 
7.  To  whom  sliould  you  look  as  the  great  model  of  perfection  ? 

We  should  always  look  unto  Jesus,  the  author  and  finisher  of  our 
faith,  and  follow  his  example. 

Heb.  xii.  1,  2  ;   1  Pet.  ii.  21  ;  1  John  ii.  6. 

LII.  CONCLUDING  QUESTIONS. 

1.  What  have  you  now  been  taught? 

I  have  been  taught  how  to  pray,  what  to  believe,  and  how  to  live. 

2.  How  should  you  pray  ? 

I  should  pray  without  ceasing  to  our  heavenly  Father,  in  the  name 
of  Jesus  Christ  our  Saviour. 

3.  What  is  the  sum  of  our  Christian  faith  ? 

The  revelation  of  the  infinite  power,  wisdom,  and  love  of  God  in 
his  works  of  creation,  redemption,  and  sanctification. 

4.  What  is  the  sum  of  the  Christian  life? 

To  love  God  above  all  things,  and  our  neighbor  as  ourselves. 

.').  What  is  your  unerring  guide  in  faith  and  practice  ? 

No  human  wisdom,  which  passeth  away,  but  the  Word  of  God,  which 
abideth  forever,  and  the  example  of  our  blessed  Lord  and  Saviour. 

G.  What  is  your  highest  aim  ? 

The  holy  and  blessed  communion  with  God  the  Father,  the  Son,  and 
the  Holy  Spirit,  one  God,  to  whom  be  glory  forever. 

7.  What  is  your  greatest  good  and  comfort  in  life  and  in  death  ? 

That  Christ  is  mine,  and  I  am  his,  in  body  and  in  soul,  in  life  and 
in  death,  now  and  forever.     Amen. 


THE  APOSTOLIC  BENEDICTION. 

THE  GRACE  OF  OUR  LORD  JESDS  CHRIST,  AND  THE  LOVE  OF  GOD,  AND  THE 
COMMUNION  OF  THE  HOLY  GHOST,  BE  WITH  US  ALL.   AMEN. 


INDEX  TO  VOL.  III. 


Absolution,  20G,  825. 

Adiaphora,  228,  302. 

Adoption,  G28. 

Altar,  sacrament  of  the,  90.  See  Lord's 
Supper. 

Anabaptists  condemned,  13, 17,  18,  173,  291, 
306,  382,  433. 

Angels,  2-16. 

Antitrinitarians  condemned,  1 79. 

Apostles'  Creed,  exposition  of,  77,  314,  518, 
841. 

Articles  of  Religion  of  the  Church  of  England, 
48G ;  Arminian  Articles,  545 ;  Irish  Arti- 
cles, 527;  Lambeth  Articles,  523;  Meth- 
odist Articles,  807 ;  Reformed  Episcopal 
Articles,  814. 

Articles  of  the  Evangelical  Alliance,  821. 

Ascension,  448. 

Assurance  of  grace  and  salvation,  637. 

Auburn  Declaration,  777. 

Augsburg  Confession,  3. 


Baptism,  13,  85,  183,  188,  224,  289,  329,  425, 
504,  542,  661,  741,  747,  755,  770,  797,  811, 
823. 

Baptists,  Calvinistic,  738,  742,  749. 

Baptists,  Free-will,  749. 

Belgic  Confession,  383. 

Bishop  of  Rome,  539. 

Burial  of  the  faithful,  301. 


Call,  the  Gospel,  753. 

Calling,  effectual,  624,  773. 

Canonical  books,  385,  490,  526,  601,  759,  815. 

Canons  of  the  Synod  of  Dort,  550. 

Catechism,  the  Anglican,  517;   the  Heidel- 


berg, 307 ;  Luther's,  74 ;  Westminster 
Larger,  674  ;  Westminster  Shorter,  676  ; 
Union,  831. 

Celibacy  of  priests,  30,  202,  304,  507. 

Ceremonies,  ecclesiastical,  16,  160,  295, 
302,  812. 

Christ,  9,  215,  314,  751 ;  alone  the  giver  of 
eternal  salvation,  254,  499,  778, 819  ;  burial 
of,  446  ;  death  of,  446,  561,  586  ;  incarna- 
tion of,  402,  443,  488,  751 ;  intercession  of, 
413,  779  ;  passion  of,  446  ;  person  of,  147, 
182,187;  his  return  to  judgment,  17;  res- 
urrection of,  807,  814  ;  second  coming,  756, 
783 ;  the  High-Priest,  our  satisfaction,  406, 
507,  811,  825;  the  Mediator,  619,  752 ;  true 
and  eternal  God,  393 ;  two  natures  of, 
404  ;  very  God  and  very  man,  254,  444, 
531,  766,  807,  814,  821 ;  without  sin,  496, 
820. 

Church,  11,  218,  271,  458,  499,  538,  657, 
721,  746,  755,  810  ;  authority  of,  220,  500, 
539,  821 ;  censures  of,  667 ;  government 
of  and  officers  in,  421  ;  nature  of,  12, 
442,  724 ;  order  and  discipline  of  the, 
423,  724,  733;  the  Catholic  Christian, 
416;  the  one  Head  of,  271;  true,  duty 
of  joining  the,  418  ;  true,  marks  of  the, 
419. 

Civil  government,  747. 

Communion  of  Saints,  659. 

Community  of  goods,  303,  513,  813,  826. 

Conclusions  of  Berne,  the  Ten,  208. 

Concord,  Formula  of,  93. 

Confession,  13,  40,  825  ;  the  Augsburg,  3 ; 
Baptist,  738,  742,  749 ;  Belgic,  383  ;  Con- 
gregational, 707  ;  Cumberland  Presbyte- 
rian, 771;  Helvetic  (First),  211  ;  Helvetic 
(Second),  233 ;  French,  356  ;  Genevan  Free 
Church,  781;  Italian  Free  Church,  787; 
Reformed  Churches,  383  ;  Quakers',  789  ; 


878 


INDEX. 


Scotch  (Tirst),  437;  Scotch  (Second),  480  ; 
Westminster,  599  ;  Waldensian,  757. 

Congregational  Creeds,  707. 

Conversion  of  man,  2G2,  564,  58G. 

Councils,  General,  239,  4G5,  500,  539,  008, 
822. 

Covenant,  God's,  with  man,  GIG ;  the  Nation- 
al, 480. 

Creation,  24G,  395,  398,  440,  529,  Gil,  750. 

Creed,  77,  492. 

Creeds,  the  Three,  528.     See  Confession. 

Cumberland  Presbyterian  Confession,  771. 

D. 

Deacons,  422. 

Decalogue.     See  Ten  Conunandments. 

Declaration  of  Savoy,  707 ;  Congregational 
Union  of  England  and  Wales,  730  ;  Boston 
Congregational  Council,  734  ;  Oberlin  Na- 
tional Council,  737  ;  Auburn,  777. 

Decree,  eternal,  528,  608,  771  ;  concerning 
man's  redemption,  215. 

Descent  into  Hades,  159,  488, 

Divorce,  655. 

E. 

Elders,  422. 

Election,  252,  401,  444,  745,  777,  820. 
Evangelical  Alliance,  Articles  of,  827. 
Evangelical  Union  Catechism,  831. 
Excommunication,  202,  508. 


Faith,  218,  262,  532,  744,  753,  817;  right- 
eousness of,  114  ;  saving,  630,  779. 

Fail  of  man,  247,  398,  530,  564,  586, 615,  743, 
750,  777. 

Fasts,  201,  298. 

Fathers,  the  ancient,  212,  239. 

Free  will,  18,  106,  213,  214,  249,  493,  623, 
773,  779,  809,  820. 

Free-will  Baptist  Confession,  749. 

Friends,  Confession  of  Society  of,  789. 

G. 

Galilean  Confession,  3.56. 

God,  7,  213,  240,  383,  439,  006,  749;  one  in 
Essence,  three  in  Person,  389  ;  the  Father, 
315 ;  knowledge  of,  384 ;  the  justice  and 
mercy  of,  405 ;  the  true,  742. 

Good  works,  20,  121,  200,  218,  268,  410, 
494,  .534,  633,  809,  819;  cause  of,  452; 
what  God  holds  as,  454,  495. 

Goods,  Christian  men's,  813,  826. 

Grace,  extent  of,  in  gospel,  718 ;  in  regenera- 
tion, 744. 


IT. 

Helvetic  Confession,  211,  233. 

Heresies  and  sects,  1 73. 

Heretics  and  schismatics,  228. 

Holy  days,  201,  298. 

Holy  Spirit,  true  and  eternal  God,  324,  394, 

489,  751,  766,  784,  807,  815;  faith  in  the, 

450. 
Homilies,  509. 

I. 

Idols,  241. 

Immortality  of  the  soul,  246,  459. 

Imperfection  of  man,  456,  530. 

Imputation  of  sin  and  righteousness,  778. 

Infirmity  of  man,  398. 

Intercession  of  Saints,  200. 

Intermediate  state,  756. 


Judgment,  last,  433,  543,  671,  756. 
Justification,  10,  266,  407,  409,  494,  532,  626, 

743,  754,  768,  773,  780,  793,   809,   818; 

works  before,  8 1 7. 

K. 

Knowledge,  true  foundation  of,  789. 

L. 

Law  and  the  Gospel,  126,  746. 

Law,  ceremonial,  abolished,  412;  perfection 
of  the,  456;  the  third  use  of  the,  130. 

Law  of  God,  259,  640. 

Liberty  of  conscience,  643,  719,  720,  748,  797. 

Light,  saving  and  spiiitual,  792. 

Lord's  Prayer,  exposition  of,  80,  35],  520, 
698,  835.' 

Lord's  Supper,  13,  29,  135,  181,  187,  225, 
291,  332,  428,  505,  542,  663,  741,  747, 
755,  797,  811,  823;  both  kinds  in  the,  29, 
507,  81 1 ,  824  ;  scope  of  tlie,  506. 

M. 

Magistrates,  16,  203,  229,  305,  432,  474,  512, 

536,  652,  720,  741,  797,  812,  826. 
Man's  condition  by  nature,  750,  782,  817. 
Marriage,  202,  230,  304,  655,  812,826. 
Mass,  34,  200,  507,  543. 
Meats,  choice  of,  298  ;  distinction  of,  42. 
Ministering   to   the  congregation,  501,  502, 

810,  822,  824  ;  to  the  sick,  300. 
Ministers,  206,  219,  221,  422  ;  choice  of,  221 ; 

work  of,  222. 
Ministry  of  the  Church,  10,  278,  538,  755, 

795.  ' 


INDEX. 


S79 


Misery  of  man,  308. 
Monastic  vows,  49. 
Moral  inability,  779. 
Moravian  Easter  Litany,  799. 

N. 
Neighbors,  duty  towards  our,  537. 
New  Arians,  errors  of  the,  178. 
New  Hampshire  (Baptist)  Confession,  742. 
New  obedience,  11. 

.    0. 

Oath,  513. 

Oaths,  lawful,  G49,  813. 
Oberlin  Declaration,  737. 
Orders  and  sects,  201. 
Orders,  ecclesiastical,  15, 
Ordination  of  tlje  clergy,  206,  278,  511. 
Original  sin,  8,' 97,  213,  400,  440,  492,  530, 
767,  808,  816. 


Penitence  of  man,  262. 

Perfection,  794. 

Perseverance  of  Saints,  571,  592,  636,  746, 

754,  774,  795. 
Pliiladelphia  Confession,  738. 
Pilgrimages,  20 1 . 
Prayer,  204,  296,  350. 
Predestination  and  election  of  God,  165,  185, 

189,  252,  497,  528,  531,  581,  820. 
Promises,  260. 
Promises,  revelation  of,  441. 
Providence,  244,  396,  529,  612,  749. 
Punishment  for  sin,  615,  748,  756. 
Purgatory,  206,  301,  501,  810. 

Q. 

Quakers,  Confession  of,  789. 

R. 

Recreations,  798. 

Redemption  of  man,  311,  402,  561,  586,  756, 
778,  792. 

Reformed  Episcopal  Articles,  814. 

Reforms  of  abuses,  207. 

Regeneration,  753,  779,  817. 

Religion,  the  Thirty-nine  Articles.  See  Ar- 
ticles of  Religion. 

Repentance,  14,  631,  744,  753,  818. 

Resurrection,  447,  489,  543,  670,  756, 
766. 

Retribution,  756. 

Revelation,  immediate,  790. 

Reward  of  good  works,  268. 


S. 

Sabbath,  646  ;  the  Christian,  747,  754. 

Sacraments,  223,  285,328,  424,  467,  502,  541, 
660,  810,  822;  efficiency  of,  503;  right 
administration  of,  471 ;  to  whom  they  ap- 
pertain, 474  ;  use  of,  15. 

Salvation,  way  of,  743 ;  freeness  of,  744,  773, 
779,  793. 

Sanctification,  410,  534,  629,  745,  754, 

Satan,  246. 

Savoy  Declaration,  708. 

Saxon  Visitation  Articles,  181. 

Scandals,  204. 

Schismatics,  228. 

Schwenkfeldians,  177. 

Scotch  Confessions,  437,  480. 

Scriptures,  Holy,  211,  237,  260,  385,  526,  599, 
600,  749,  751,  781,  791 ;  authority  of,  386, 
464,  742  ;  difference  between  canonical  and 
apocryphal,  387;  inspiration  of,  384;  in- 
tent of,  212;  interpretation  of,  211,  239; 
sufficiency  as  only  rule  of  faith,  387,  736 ; 
sufficiency  of,  for  salvation,  489,  767,  784, 
808,  815. 

Sects,  173. 

Service  of  God,  227,  295,  534. 

Signs,  201. 

Sin,  247,  615,  777;  after  baptism,  496;  after 
justification,  809;  after  conversion,  820; 
cause  of,  20,  247 ;  hereditary,  778,  792. 

Sins,  remission  of,  205. 

Sonship  of  believers,  814. 

Spirits,  presence  of,  301. 

State  of  the  soul  after  death,  543,  670,  756. 

Supererogation,  worhs  of,  809,  819. 

T. 

Ten  Commandments,  exposition  of,  74,  342, 

519,685,  868. 
Testament,  Old,  491 ,  540, 601,  808, 816 ;  New, 

540,  601. 
Thankfulness,  338. 
Traditions  of  men,  212,  239  ;  of  the  Church, 

508;  distinction  of,  42. 
Trinity,  Holy,  240,  606,  781  ;  faith  in,  487, 528, 

807,814;  proof  of  the,  390. 

U. 

Union  Catechism,  831. 


Visitation  Articles  of  Saxony,  181. 
Vows,  lawful,  649. 
Vows  of  purity,  202. 


880 


INDEX. 


W. 

Waldenses,  Confession  of,  757. 

Wearing  of  apparel,  201. 

Westminster  Confessions,  599  ;    Catechisms, 

674,  G7G. 
World  to  come,  748. 


Worship  of  God,  243 ;  of  Saints,  2G. 
Worship,  religious,  G46,  79G. 


Zwingli,  U.,  Sixty-seven  Articles  or  Conclu- 
sions of,  197. 


THE   END. 


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MOTLEY'S  DUTCH  REPUBLIC.  The  Rise  of  the  Dutch  Republic. 
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♦HAYDN'S  DICTIONARY  OF  DATES,  relating  to  all  Ages  and  Na- 
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Great  Britain;  and  Revised  for  the  Use  of  American  Readers.  8vo, 
Cloth,  $3  50 ;  Sheep,  $3  9-t. 

HILDRETH'S  LT^ITED  STATES.  History  of  the  United  States. 
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tion  of  the  Government  under  the  Federal  Constitution.  Second  Se- 
ries :  Fiom  the  Adoption  of  the  Federal  Constitution  to  the  End  of 

'  the  Sixteenth  Congress.  Bv  Richard  Hildreth.  6  vols.,  8vo,  Cloth, 
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HUME'S  HISTORY  OF  ENGLAND.  The  History  of  England,  from 
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David  Hume.  6  vols.,  12mo,  Cloth,  $-1:  SO ;  Sheep,  f  7  20  ;  Half  Calf, 
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HUDSON'S  HISTORY  OF  JOURNALISM,  Journalism  in  the  United 
States,  from  1  GOO  to  1872.  By  Frederic  Hudson.  8vo,  Cloth,  $5  00; 
Half  Calf,  $7  25. 

JEFFERSON'S  DOMESTIC  LIFE.  The  Domestic  Life  of  Thomas 
Jefferson :  compiled  from  Family  Letters  and  Reminiscences,  by  his 
Great-granddaugiiter,  Sarah  N.  Randolph.  Illustrated.  Crown  8vo, 
Cloth,  $2  50. 

JOHNSON'S  COMPLETE  WORKS.  Tiie  Works  of  Samuel  Johnson, 
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KINGLAKE'S  CRIMEAN  WAR.  The  Invasion  of  the  Crimea :  its 
Origin,  and  an  Account  of  its  Progress  down  to  the  Death  of  Lord  Rag- 
lan. By  Alexander  William  Kinglakb.  With  Maps  and  Plans. 
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$3  75  per  vol. 

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T.  Noon  Talfoukd.  With  Portrait.  2  vols.,  12nio,  Cloth,  $3  00; 
Half  Calf,  $r,  50. 

LAWRENCE'S  HISTORICAL  STUDIES.  Historical  Studies.  By 
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of  Rome. — Leo  and  Luther. — Loyola  and  the  Jesuits. — Ecumenical 
Councils. — The  Vaudois. — The  Huguenots. — The  Church  of  Jerusalem. 
— Dominic  and  the  Inquisition. ^ — The  Conquest  of  Ireland. — The  Greek 
Church.     8vo,  Cloth,  uncut  edges  and  gilt  tops,  $3  00. 

MYERS'S  REMAINS  OF  LOST  EMPIRES.  Remains  of  Lost  Em- 
pires :  Sketches  of  the  Ruins  of  Palmyra,  Nineveh.  Babylon,  and  Per- 
sepolis,  with  some  Notes  on  India  and  the  Cashmerian  Himalavas.  By 
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Vahiable  and  Interesting  Works  for  Public  and  Private  Libraries.     3 

LOSSING'S  FIELD-BOOK  OF  THE  REVOLUTION.  Pictorial 
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the  History,  Biography,  Scenery,  Relics,  and  Traditions  of  the  War  for 
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Sheep  or  Roan,  $15  00;  Half  Calf,  $18  00. 

LOSSING'S  FIELD-BOOK  OF  THE  WAR  OF  1812.  Pictorial 
Field-Book  of  the  War  of  1812  :  or,  Illustrations  by  Pen  and  Pencil  of 
the  History,  Biography,  Scenery,  Relics,  and  Traditions  of  the  last  War 
for  American  Independence.  By  Benson  J.  Lossing.  With  several 
hundred  Engravings  on  Wood  by  Lossing  and  Barritt,  chiefly  from 
Original  Sketches  by  the  Author.  1088  pages,  8vo,  Clotli,  $7  00 ; 
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MACAULAY'S  HISTORY  OF  ENGLAND.  The  History  of  England 
from  the  Accession  of  James  II.  By  Thomas  Babington  Macaulay. 
5  vols.,  8vo,  Cloth,  $10  00;  Sheep,  $12  50;  Half  Calf,  $21  25;  12mo, 
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MACAULAY'S  LIFE  AND  LETTERS.  The  Life  and  Letters  of  Lord 
Macaulay.  By  liis  Nephew,  G.  Otto  Tkevelyan,  M.P.  With  Por- 
trait on  Steel.  Complete  in  2  vols.,  8vo,  Cloth,  uncut  edges  and  gilt 
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vols,  in  one,  12mo,  Cloth,  $1  75. 

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$2  50. 

*GREEN'S  SHORT  HISTORY  OF  THE  ENGLISH  PEOPLE.  A 
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iner in  the  Scliool  of  Modern  History,  Oxford.  With  Tables  and  Col- 
ored Maps.     8vo,  Cloth,  $1  52. 

HALLAM'S  MIDDLE  AGES.  View  of  the  State  of  Europe  during 
the  Middle  Ages.  By  Henry  Hallam.  8vo,  Cloth,  $2  00;  Sheep, 
$2  50;  Half  Calf,  $4  25, 

HALLAM'S  CONSTITUTIONAL  HISTORY  OF  ENGLAND.  The 
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HALLAM'S  LITERATURE.  Introduction  to  the  Literature  of  Europe 
during  the  Fifteenth,  Sixteenth,  and  Seventeenth  Centuries,  By  Hen- 
ry Hallam.      2  vols.,  8vo,  Cloth,  $4  00;  Sheep,  $5  00;  Half  Calf, 

$8  50. 

SCHWEINFURTH'S  HEART  OF  AFRICA.  The  Heart  of  Africa. 
Three  Years'  Travels  and  Adventures  in  the  Unexplored  Regions  of  the 
Centre  of  Africa.  From  1868  to  1871.  By  Dr.  Georg  Schwein- 
FCBTH.  Translated  by  Ellen  E.  Frewer.  With  an  Introduction  by 
WiNWOOD  Reade.  Illustrated  by  about  130  Woodcuts  from  Drawings 
made  by  the  Autlior,  and  with  two  Maps.     2  vols,,  8vo,  Cloth,  $8  00. 


4     Valuable  and  Interesting  Works  for  Public  and  Private  Libraries. 

M'CLINTOCK  &  STRONG'S  CYCLOPEDIA.  Cyclopedia  of  Bib- 
lical,  Theological,  and  Ecclesiastical  Literature.  Prepared  by  the  Rev. 
John  M'Clintock,  D.D.,  and  Jamks  Strong,  S.T.D.  7  vols,  now 
ready.  Royal  8vo.  Price  per  vol.,  Cloth,  $5  00;  Sheep,  $6  00; 
Half  Morocco,  $8  00. 

MOHAMMED  AND  MOHAMMEDANISM  :  Lectures  Delivered  at 
the  Royal  Institution  of  Great  Britain  in  February  and  March,  1874. 
By  R.  BoswoRTH  Smith,  M.A.,  Assistant  Master  in  Harrow  School; 
late  Fellow  of  Trinity  College,  Oxford.  With  an  Appendix  containing 
Emanuel  Deutsch's  Article  on  "Islam."     12mo,  Cloth,  $1  50. 

MOSHEIM'S  ECCLESIASTICAL  HISTORY,  Ancient  and  Modern  ; 
in  which  the  Rise,  Progress,  and  Variation  of  Church  Power  are  con- 
sidered in  their  Connection  with  the  State  of  Learning  and  Philosophy, 
and  the  Political  History  of  Europe  during  that  Pei'iod.     Translated, 
with  Notes,  &c.,  by  A.  Maclaine,  D.D.      Continued  to  1826,  by  C. 
CooTK,  LL.D.     2\ols.,  8vo,  Cloth,  $4  00;  Sheep,  $5  00;  Half  Calf, 
$8  50. 
HARPER'S  NEW  CLASSICAL  LIBRARY.     Literal  Translations. 
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CiESAR.  —  Virgil.  —  Sallust.  —  Horace.  —  Cicero's  Orations. — 
Cicero's  Offices,  &c. — Cicero  on  Oratory  and  Orators. — 
Tacitus  (2  vols.). — Terence. — Sophocles.— Juvenal. — Xeno- 
PHON. — Homer's  Iliad. — Homer's  Odyssey. — Herodotus. — De- 
mosthenes (2  vols.). — Thucydides. — Eschylus.— Euripides  (2 
vols.). — LivY  (2  vols.).— Plato  [Select  Dialogues]. 

LIVINGSTONE'S  SOUTH  AFRICA.  Missionary  Travels  and  Re- 
searches in  South  Africa :  including  a  Sketch  of  Sixteen  Years'  Resi- 
dence in  the  Interior  of  Africa,  and  a  Journey  from  the  Cape  of  Good 
Hope  to  Loanda  on  the  West  Coast ;  thence  across  the  Continent,  down 
the  River  Zambesi,  to  the  Eastern  Ocean.  By  David  Livingstone, 
LL  D.,  D.C.L.  AVith  Portrait,  Maps,  and  Illustrations.  8vo,  Cloth, 
$4  50  ;  Sheep,  $5  00  ;   Half  Calf,  $6  75. 

LIVINGSTONE'S  ZAMBESI.  Narrative  of  an  Expedition  to  the  Zam- 
besi and  its  Tributaries,  and  of  the  Discovery  of  the  Lakes  Shirwa  and 
Nyassa,  1858-1804.  By  David  and  Charles  Livingstone.  AVith 
Map  and  Illustrations.  8vo,  Cloth,  $5  00;  Sheep,  $5  50;  Half  Calf, 
$7  25. 

LIVINGSTONE'S  LAST  JOURNALS.  The  Last  Journals  of  David 
Livingstone,  in  Central  Africa,  from  1805  to  his  Death.  Continued  by 
a  Narrative  of  his  Last  Moments  and  Sufferings,  obtained  from  his 
Faithful  Servants  Chuma  and  Susi.  By  Horace  Waller,  F.R.G.S., 
Rector  of  Twywell,  Northampton.  With  Portrait,  Maps,  and  Illustra- 
tions. 8vo,  Cloth,  $5  00 ;  Sheep,  $5  50 ;  Half  Calf,  $7  25.  Cheap 
Popular  Edition,  8vo,  Cloth,  with  Map  and  Illustrations,  $2  50. 

GROTE'S  HISTORY  OF  GREECE.  12  vols.,  12mo,  Cloth,  $18  OOj 
Sheep,  $22  80  ;  Half  Calf,  $39  00. 


Valuable  and  Interest  tig  Works  for  Public  and  Private  Libraries.      5 

RECLUS'S  EARTH.  The  Earth  :  a  Descriptive  History  of  the  Phe- 
nomena of  the  Life  of  the  Globe.  By  £lisee  Reclus.  With  234  Maps 
and  Ilhistrations,  and  23  Page  Maps  printed  in  Colors.  8vo,  Cloth, 
$5  00;  Half  Calf,  $7  25. 

RECLUS'S  OCEAN.  The  Ocean,  Atmosphere,  and  Life.  Being  the 
Second  Series  of  a  Descriptive  History  of  the  Life  of  the  Globe.  By 
^LiSEE  Reclus.  Profusely  Illustrated  with  250  Maps  or  Figures,  and 
27  Maps  printed  in  Colors.     8vo,  Cloth,  $G  00 ;  Half  Calf,  $8  25. 

NORDHOFF'S  COMMUNISTIC  SOCIETIES  OF  THE  UNITED 
STATES.  The  Communistic  Societies  of  the  United  States,  from  Per- 
sonal Visit  and  Observation  ;  including  Detailed  Accounts  of  the  Econ- 
omists, Zoarites,  Shakers,  the  Amana,  Oneida,  Bethel,  Aurora,  Icarian, 
and  otlier  existing  Societies.  With  Particulars  of  their  Religious  Creeds 
and  Practices,  their  Social  Theories  and  Life,  Numbers,  Industries,  and 
Present  Condition.  By  Charles  Nordhoff.  Illustrations.  8vo, 
Cloth,  |4  00. 

NORDHOFF'S  CALIFORNIA,  California :  for  Health,  Pleasure,  and 
Residence.  A  Book  for  Travellers  and  Settlers.  Illustrated.  8vo, 
Cloth,  $2  50. 

NORDHOFF'S  NORTHERN  CALIFORNIA,  OREGON,  AND  THE 
SANDWICH  ISLANDS.  Northern  California,  Oregon,  and  the  Sand- 
wich Islands.  By  Charles  Nordhoff.  Illustrated.  8vo,  Cloth, 
$2  50. 

PARTON'S  CARICATURE.  Caricature  and  Other  Comic  Art,  in  All 
Times  and  Many  Lands.  By  James  Partox.  With  203  Illustrations. 
8vo,  Cloth,  Gilt  Tops  and  uncut  edges,  $5  00. 

*RAWLINSON'S  MANUAL  OF  ANCIENT  HISTORY.  A  Manual 
of  Ancient  History,  from  the  Earliest  Times  to  tlie  Fall  of  the  Western 
Empire.  Comprising  the  History  of  Chalda^a,  Assyria,  Media,  Baby- 
lonia, Lydia,  Phoenicia,  Syria,  Juda;a,  Egypt,  Carthage,  Persia,  Greece, 
Macedonia,  Parthia,  and  Rome.  By  George  Rawlinson,  M.A., 
Camden  Professor  of  Ancient  History  in  tiie  University  of  Oxford. 
12mo,  Cloth,  $1  4G. 

NICHOLS'S  ART  EDUCATION.  Art  Education  applied  to  Industry. 
By  George  Ward  Nichols,  Author  of  "The  Story  of  the  Great 
March."    Illustrated.     8vo,  Cloth,  $4  00. 

BAKER'S  ISMAILlA.  Ismailia:  a  Narrative  of  the  Expedition  to  Cen- 
tral Africa  for  the  Suppression  of  the  Slave-trade,  organized  by  Ismail, 
Khedive  of  Egypt.  By  Sir  Samuel  White  Baker,  Pasha,  F.R.S., 
F.R.G.S.  With  Maps,  Portraits,  and  Illustrations.  8vo,  Cloth,  |5  00 ; 
Half  Calf,  $7  25. 

BOSWELL'S  JOHNSON.  The  Life  of  Samuel  Johnson,  LL.D.,  in- 
cluding a  Journal  of  a  Tour  to  the  Hebrides.  Bj'  James  Boswell, 
Esq.  Edited  by  John  Wilson  Croker,  LL.D..  F.R.S.  With  a  Por- 
trait of  Boswell.  2  vols.,  8vo,  Cloth,  $4  00  ;  Sheep,  $5  00  ;  Half  Calf, 
f  8  50. 


6     Valuable  and  Interesting  Works  for  Public  and  Private  Libraries. 


VAN-LENNEP'S  BIBLE  LANDS.  Bible  Lands :  their  Modern  Cus- 
toms  and  Manners  Illustrative  of  Scripture.  By  the  Rev.  Henry  J. 
Van-Lennep,  D.D.  Illustrated  with  upward  of  350  Wood  Engravings 
and  two  Colored  Maps.  838  pp.,  8vo,  Cloth,  $5  00;  Sheep,  $G  00: 
HalfMorocco,  fSOO. 

VINCENT'S  LAND  OF  THE  WHITE  ELEPHANT.  The  Land  of 
the  White  Elephant :  Sights  and  Scenes  in  Southeastern  Asia.  A  Per- 
sonal Narrative  of  Travel  and  Adventure  in  Farther  India,  embracing 
the  Countries  of  Burma,  Siam,  Cambodia,  and  Cochin-China  (1871-2). 
By  Frank  Vincent,  Jr.  Illustrated  with  Maps,  Plans,  and  Woodcuts. 
Crown  8vo,  Cloth,  $3  50. 

SHAKSPEARE.  The  Dramatic  Works  of  William  Shakspeare.  With 
Corrections  and  Notes.  Engravings,  (i  vols.,  12mo,  Cloth,  $9  00.  2 
vols.,  8vo,  Cloth,  $•!  00;    Siieep,  $5  00.      In  one  vol.,  8vo,  Sheep, 

f  4  00. 

SMILESS  HISTORY  OF  THE  HUGUENOTS.  The  Huguenots-, 
their  Settlements,  Churches,  and  Industries  in  England  and  Ireland, 
By  Samuel  Smiles.  With  an  Appendi.x  relating  to  the  Huguenots  in 
America.     Crown  8vo,  Cloth,  $2  00. 

SMILES'S  HUGUENOTS  AFTER  THE  REVOCATION.  The  Hu- 
guenots in  France  after  the  Revocation  of  the  Edict  of  Nantes;  with  a 
Visit  to  the  Country  of  the  Vaudois.  By  Samuel  Smiles.  Crown 
8vo,  Cloth,  $2  00. 

SMILES'S  LIFE  OF  THE  STEPHENSONS.  The  Life  of  George 
Stephenson,  and  of  his  Son,  Robert  Stephenson ;  comprising,  also,  a 
History  of  the  Invention  and  Introduction  of  the  Railway  Locomotive. 
By  Samuel  Smiles.  With  Steel  Portraits  and  numerous  Illustrations. 
8vo,  Cloth,  $3  00. 

SQUIER'S  PERU.  Peru  :  Incidents  of  Travel  and  Exploration  in  the 
Land  of  the  Incas.  By  E.  George  Squier,  M.  A.,  F.S.  A.,  late  U.  S. 
Commissioner  to  Peru,  Author  of  "Nicaragua,"  "Ancient  Monuments 
of  Mississippi  Valley,"  &c.,  &c.    With  Illustrations.    8vo,  Cloth,  f  o  00. 

STRICKLAND'S  (Miss)  QUEENS  OF  SCOTLAND.  Lives  of  the 
Queens  of  Scotland  and  English  Princesses  connected  with  the  Regal 
Succession  of  Great  Britain.  Bv  Agnes  Strickland.  8  vols.,  12mo, 
Cloth,  $12  00  ;  Half  Calf,  $2G  00. 

THE  "CHALLENGER"  EXPEDITION.  The  Atlantic  :  an  Account 
of  the  General  Results  of  the  Exploring  Expedition  of  II.RLS.  "Chal- 
lenger." By  Sir  Wyville  T110.MSON,  K.C.B.,  F.R.S.  With  numer- 
ous Illustrations,  Colored  Maps,  and  Charts,  from  Drawings  by  J.  J. 
Wyld,  engraved  by  J.  D.  Cooper,  and  Portrait  of  the  Author,  engraved 
by  C.  H.  Jeens.     2  vols.,  8vo.     (In  Press.) 

BOURNE'S  LIFE  OF  JOHN  LOCKE.  The  Life  of  John  Locke.  By 
H.  R.  Fox  Bourne.  2  vols.,  8vo,  Cloth,  uncut  edges  and  gilt  tops, 
$5  00. 


Date  Due 


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